{"id":2168,"date":"2013-07-13T01:39:53","date_gmt":"2013-07-13T01:39:53","guid":{"rendered":"http:\/\/localhost\/?p=2168"},"modified":"2013-07-13T01:39:53","modified_gmt":"2013-07-13T01:39:53","slug":"30-chapter-xii-the-realisation-of-sachchidananda-vol-23-24-the-synthesis-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/23-24-the-synthesis-of-yoga\/30-chapter-xii-the-realisation-of-sachchidananda-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-30_Chapter XII The Realisation of Sachchidananda.htm"},"content":{"rendered":"
\n\n\n
\n\t\t\t<\/p>\n

\n\t\t\tChapter XII <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Realisation of Sachchidananda <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tT<\/font>HE MODES<\/b> of the Self
\n\t\t\twhich we have dealt with in our last
\n\t\t\tChapter may seem at first to be of a highly metaphysical character,
\n\t\t\tto be intellectual conceptions more fit for philosophical analysis
\n\t\t\tthan for practical realisation. But this is a false distinction made
\n\t\t\tby the division of our faculties. It is at least a fundamental
\n\t\t\tprinciple of the ancient wisdom, the wisdom of the East on which we
\n\t\t\tare founding ourselves, that philosophy ought not to be merely a
\n\t\t\tlofty intellectual pastime or a play of dialectical subtlety or even
\n\t\t\ta pursuit of metaphysical truth for its own sake, but a discovery by
\n\t\t\tall right means of the basic truths of all-existence which ought
\n\t\t\tthen to become the guiding principles of our own existence. Sankhya,
\n\t\t\tthe abstract and analytical realisation of truth, is one side of
\n\t\t\tKnowledge. Yoga, the concrete and synthetic realisation of it in our
\n\t\t\texperience, inner state, outer life is the other. Both are means by
\n\t\t\twhich man can escape out of falsehood and ignorance and live in and
\n\t\t\tby the truth. And since it is always the highest he can know or be
\n\t\t\tcapable of that must be the aim of the thinking man, it is the
\n\t\t\thighest truth which the soul must seek out by thought and by life
\n\t\t\taccomplish. <\/p>\n

\n\t\t\tHere lies the whole importance of the part of the Yoga of Knowledge
\n\t\t\twhich we are now considering, the knowledge\u00b9<\/font> of those essential
\n\t\t\tprinciples of Being, those essential modes of self-existence on
\n\t\t\twhich the absolute Divine has based its self-manifestation. If the
\n\t\t\ttruth of our being is an infinite unity in which alone there is
\n\t\t\tperfect wideness, light, knowledge, power, bliss, and if all our
\n\t\t\tsubjection to darkness, ignorance, weakness, sorrow, limitation
\n\t\t\tcomes of our viewing existence as a clash of infinitely multiple
\n\t\t\tseparate existences, then obviously it is the <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\u00b9<\/i><\/font>
\ntattvajnana<\/i>. <\/font>    <\/p>\n

\n\t\t\tPage \u2013 <\/font>383<\/font><\/p>\n

\n

\n\t\t\tmost practical and concrete and
\n\t\t\tutilitarian as well as the most lofty and philosophical wisdom to
\n\t\t\tfind a means by which we can get away from the error and learn to
\n\t\t\tlive in the truth. So also, if that One is in its nature a freedom
\n\t\t\tfrom bondage to this play of qualities which constitute our
\n\t\t\tpsychology and if from subjection to that play are born the struggle
\n\t\t\tand discord in which we live, floundering eternally between the two
\n\t\t\tpoles of good and evil, virtue and sin, satisfaction and failure,
\n\t\t\tjoy and grief, pleasure and pain, then to get beyond the qualities
\n\t\t\tand take our foundation in the settled peace of that which is always
\n\t\t\tbeyond them is the only practical wisdom. If attachment to mutable
\n\t\t\tpersonality is the cause of our self-ignorance, of our discord and
\n\t\t\tquarrel with ourself and with life and with others, and if there is
\n\t\t\tan impersonal One in which no such discord and ignorance and vain
\n\t\t\tand noisy effort exist because it is in eternal identity and harmony
\n\t\t\twith itself, then to arrive in our souls at that impersonality and
\n\t\t\tuntroubled oneness of being is the one line and object of human
\n\t\t\teffort to which our reason can consent to give the name of
\n\t\t\tpracticality. <\/p>\n

\n\t\t\tThere is such a unity, impersonality, freedom from the play of
\n\t\t\tqualities which lifts us above the strife and surge of Nature in her
\n\t\t\teternal seeking through mind and body for the true key and secret of
\n\t\t\tall her relations. And it is the ancient highest experience of
\n\t\t\tmankind that only by arriving there, only by making oneself
\n\t\t\timpersonal, one, still, self-gathered, superior to the mental and
\n\t\t\tvital existence in that which is eternally superior to it, can a
\n\t\t\tsettled, because self-existent peace and internal freedom be
\n\t\t\tacquired. Therefore this is the first, in a sense the characteristic
\n\t\t\tand essential object of the Yoga of Knowledge. But, as we have
\n\t\t\tinsisted, this, if first, is not all; if the essential, it is not
\n\t\t\tthe complete object. Knowledge is not complete if it merely shows us
\n\t\t\thow to get away from relations to that which is beyond relations,
\n\t\t\tfrom personality to impersonality, from multiplicity to featureless
\n\t\t\tunity. It must give us also that key, that secret of the whole play
\n\t\t\tof relations, the whole variation of multiplicity, the whole clash
\n\t\t\tand interaction of personalities for which cosmic existence is
\n\t\t\tseeking. And knowledge is still incomplete if it gives <\/p>\n

\n\t\t\tPage \u2013 <\/font>384<\/font><\/p>\n

\n

\n\t\t\tus only an idea and cannot verify it in experience; we seek the
\nkey, the secret in order that we may govern the phenomenon by the reality it represents, heal its discords by the hidden principle
\nof concord and unification behind them and arrive from the converging and diverging effort of the world to the harmony of
\nits fulfilment. Not merely peace, but fulfilment is what the heart of the world is seeking and what a perfect and effective self-knowledge must give to it; peace can only be the eternal support, the infinite condition, the natural atmosphere of self-fulfilment. <\/p>\n

\n\t\t\tMoreover, the knowledge that finds the true secret of multiplicity, personality, quality, play of relations, must show us some
\nreal oneness in essence of being and intimate unity in power of being between the impersonal and the source of personality, the
\nqualitiless and that which expresses itself in qualities, the unity of existence and its many-featured multiplicity. The knowledge
\nthat leaves a yawning gulf between the two, can be no ultimate knowledge, however logical it may seem to the analytical
\nintellect or however satisfactory to a self-dividing experience. True knowledge must arrive at a oneness which embraces even
\nthough it exceeds the totality of things, not at a oneness which is incapable of it and rejects it. For there can be no such original
\nunbridgeable chasm of duality either in the All-existence itself or between any transcendent Oneness and the All-existent. And
\nas in knowledge, so in experience and self-fulfilment. The experience which finds at the summit of things such an original
\nunbridgeable chasm between two contrary principles and can at most succeed in overleaping it so that it has to live in one
\nor the other, but cannot embrace and unify, is not the ultimate experience. Whether we seek to know by thought or by the vision
\nof knowledge which surpasses thought or by that perfect selfexperience in our own being which is the crown and fulfilment
\nof realisation by knowledge, we must be able to think out, see, experience and live the all-satisfying unity. This is what we find in
\nthe conception, vision and experience of the One whose oneness does not cease or disappear from view by self-expression in the
\nMany, who is free from bondage to qualities but is yet infinite quality, who contains and combines all relations, yet is ever <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>385<\/font>
\n  <\/p>\n

\n

\n\t\t\tabsolute, who is no one person and yet all persons because He is
\nall being and the one conscious Being. For the individual centre we call ourselves, to enter by its consciousness into this Divine
\nand reproduce its nature in itself is the high and marvellous, yet perfectly rational and most supremely pragmatic and utilitarian
\ngoal before us. It is the fulfilment of our self-existence and at the same time the fulfilment of our cosmic existence, of the
\nindividual in himself and of the individual in his relation to the cosmic Many. Between these two terms there is no irreconcilable opposition: rather, our own self and the self of the cosmos having been discovered to be one, there must be between them
\nan intimate unity. <\/p>\n

\n\t\t\tIn fact all these opposite terms are merely general conditions
\nfor the manifestation of conscious being in that Transcendent who is always one not only behind, but within all conditions
\nhowever apparently opposite. And the original unifying spirit-stuff of them all and the one substantial mode of them all is that
\nwhich has been described for the convenience of our thought as the trinity of Sachchidananda. Existence, Consciousness, Bliss,
\nthese are everywhere the three inseparable divine terms. None of them is really separate, though our mind and our mental experience can make not only the distinction, but the separation. Mind can say and think “I was, but unconscious”
\n\u2014 for no being can
\nsay “I am, but unconscious” \u2014 and it can think and feel “I am, but miserable and without any pleasure in existence.” In reality
\nthis is impossible. The existence we really are, the eternal “I am”, of which it can never be true to say “It was”, is nowhere
\nand at no time unconscious. What we call unconsciousness is simply other-consciousness; it is the going in of this surface wave
\nof our mental awareness of outer objects into our subliminal self-awareness and into our awareness too of other planes of
\nexistence. We are really no more unconscious when we are asleep or stunned or drugged or “dead” or in any other state, than when
\nwe are plunged in inner thought oblivious of our physical selves and our surroundings. For anyone who has advanced even a
\nlittle way in Yoga, this is a most elementary proposition and one which offers no difficulty whatever to the thought because it is <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>386<\/font> 
\n <\/p>\n

\n

\n\t\t\tproved at every point by experience. It is more difficult to realise
\nthat existence and undelight of existence cannot go together. What we call misery, grief, pain, absence of delight is again
\nmerely a surface wave of the delight of existence which takes on to our mental experience these apparently opposite tints because
\nof a certain trick of false reception in our divided being \u2014 which is not our existence at all but only a fragmentary formulation or
\ndiscoloured spray of conscious-force tossed up by the infinite sea of our self-existence. In order to realise this we have to get away
\nfrom our absorption in these surface habits, these petty tricks of our mental being,
\n\u2014 and when we do get behind and away from
\nthem it is surprising how superficial they are, what ridiculously weak and little-penetrating pin-pricks they prove to be,
\n\u2014 and
\nwe have to realise true existence, and true consciousness, and true experience of existence and consciousness, Sat, Chit and
\nAnanda. <\/p>\n

\n\t\t\tChit, the divine Consciousness, is not our mental self-awareness; that we shall find to be only a form, a lower and limited mode or movement. As we progress and awaken to
\nthe soul in us and things, we shall realise that there is a consciousness also in the plant, in the metal, in the atom,
\nin electricity, in everything that belongs to physical nature; we shall find even that it is not really in all respects a lower or more
\nlimited mode than the mental, on the contrary it is in many “inanimate” forms more intense, rapid, poignant, though less
\nevolved towards the surface. But this also, this consciousness of vital and physical Nature is, compared with Chit, a lower
\nand therefore a limited form, mode and movement. These lower modes of consciousness are the conscious-stuff of inferior
\nplanes in one indivisible existence. In ourselves also there is in our subconscious being an action which is precisely that of
\nthe “inanimate” physical Nature whence has been constituted the basis of our physical being, another which is that of plant-life, and another which is that of the lower animal creation around us. All these are so much dominated and conditioned
\nby the thinking and reasoning conscious-being in us that we have no real awareness of these lower planes; we are unable to
\n  <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>387<\/font>
\n <\/p>\n

\n

\n\t\t\tperceive in their own terms what these parts of us are doing,
\nand receive it very imperfectly in the terms and values of the thinking and reasoning mind. Still we know well enough that
\nthere is an animal in us as well as that which is characteristically human, \u2014 something which is a creature of conscious instinct
\nand impulse, not reflective or rational, as well as that which turns back in thought and will on its experience, meets it from
\nabove with the light and force of a higher plane and to some degree controls, uses and modifies it. But the animal in man is
\nonly the head of our subhuman being; below it there is much that is also sub-animal and merely vital, much that acts by an
\ninstinct and impulse of which the constituting consciousness is withdrawn behind the surface. Below this sub-animal being,
\nthere is at a further depth the subvital. When we advance in that ultra-normal self-knowledge and experience which Yoga brings
\nwith it, we become aware that the body too has a consciousness of its own; it has habits, impulses, instincts, an inert yet effective
\nwill which differs from that of the rest of our being and can resist it and condition its effectiveness. Much of the struggle in
\nour being is due to this composite existence and the interaction of these varied and heterogeneous planes on each other. For man
\nhere is the result of an evolution and contains in himself the whole of that evolution up from the merely physical and subvital
\nconscious being to the mental creature which at the top he is. <\/p>\n

\n\t\t\tBut this evolution is really a manifestation and just as we
\nhave in us these subnormal selves and subhuman planes, so are there in us above our mental being supernormal and superhuman planes. There Chit as the universal conscious-stuff of existence takes other poises, moves out in other modes, on
\nother principles and by other faculties of action. There is above the mind, as the old Vedic sages discovered, a Truth-plane, a
\nplane of self-luminous, self-effective Idea, which can be turned in light and force upon our mind, reason, sentiments, impulses,
\nsensations and use and control them in the sense of the real Truth of things just as we turn our mental reason and will
\nupon our sense-experience and animal nature to use and control them in the sense of our rational and moral perceptions. There <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>388<\/font> 
\n <\/p>\n

\n

\n\t\t\tthere is no seeking, but rather natural possession; no conflict
\nor separation between will and reason, instinct and impulse, desire and experience, idea and reality, but all are in harmony,
\nconcomitant, mutually effective, unified in their origin, in their development and in their effectuation. But beyond this plane
\nand attainable through it are others in which the very Chit itself becomes revealed, Chit the elemental origin and primal
\ncompleteness of all this varied consciousness which is here used for various formation and experience. There will and knowledge
\nand sensation and all the rest of our faculties, powers, modes of experience are not merely harmonious, concomitant, unified,
\nbut are one being of consciousness and power of consciousness. It is this Chit which modifies itself so as to become on the Truth-plane the supermind, on the mental plane the mental reason, will, emotion, sensation, on the lower planes the vital or physical
\ninstincts, impulses, habits of an obscure force not in superficially conscious possession of itself. All is Chit because all is Sat; all is
\nvarious movement of the original Consciousness because all is various movement of the original Being. <\/p>\n

\n\t\t\tWhen we find, see or know Chit, we find also that its essence is Ananda or delight of self-existence. To possess self is to possess
\nself-bliss; not to possess self is to be in more or less obscure search of the delight of existence. Chit eternally possesses its self-bliss;
\nand since Chit is the universal conscious-stuff of being, conscious universal being is also in possession of conscious self-bliss, master of the universal delight of existence. The Divine whether it manifests itself in All-Quality or in No-Quality, in Personality
\nor Impersonality, in the One absorbing the Many or in the One manifesting its essential multiplicity, is always in possession of
\nself-bliss and all-bliss because it is always Sachchidananda. For us also to know and possess our true Self in the essential and
\nthe universal is to discover the essential and the universal delight of existence, self-bliss and all-bliss. For the universal is only the
\npouring out of the essential existence, consciousness and delight; and wherever and in whatever form that manifests as existence,
\nthere the essential consciousness must be and therefore there must be an essential delight. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>389<\/font> 
\n  <\/p>\n

\n

\n\t\t\tThe individual soul does not possess this true nature of
\nitself or realise this true nature of its experience, because it separates itself both from the essential and the universal and
\nidentifies itself with the separate accidents, with the unessential form and mode and with the separate aspect and vehicle. Thus
\nit takes its mind, body, life-stream for its essential self. It tries to assert these for their own sake against the universal, against
\nthat of which the universal is the manifestation. It is right in trying to assert and fulfil itself in the universal for the sake of
\nsomething greater and beyond, but wrong in attempting to do so against the universal and in obedience to a fragmentary aspect
\nof the universal. This fragmentary aspect or rather collection of fragmentary experiences it combines around an artificial centre
\nof mental experience, the mental ego, and calls that itself and it serves this ego and lives for its sake instead of living for the sake
\nof that something greater and beyond of which all aspects, even the widest and most general are partial manifestations. This is
\nthe living in the false and not the true self; this is living for the sake of and in obedience to the ego and not for the sake of
\nand in obedience to the Divine. The question how this fall has come about and for what purpose it has been done, belongs to
\nthe domain of Sankhya rather than of Yoga. We have to seize on the practical fact that to such self-division is due the self-limitation by which we have become unable to possess the true nature of being and experience and are therefore in our mind,
\nlife and body subject to ignorance, incapacity and suffering. Non-possession of unity is the root cause; to recover unity is the
\nsovereign means, unity with the universal and with that which the universal is here to express. We have to realise the true self
\nof ourselves and of all; and to realise the true self is to realise Sachchidananda.
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>390<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table><\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter XII   The Realisation of Sachchidananda   THE MODES of the Self which we have dealt with in our last Chapter may seem at…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[46],"tags":[],"class_list":["post-2168","post","type-post","status-publish","format-standard","hentry","category-23-24-the-synthesis-of-yoga","wpcat-46-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2168","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2168"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2168\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2168"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2168"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2168"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}