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03.லைப் டிவைன்

"ஸ்ரீ அரவிந்தம் "

லைப்  டிவைன்

XVI. The Triple Status of Supermind


      This part of the book, the chapters on Supermind and Maya describe the process of creation. The process extends to the chapter on The Divine Soul. They cover the chapters from 13 to 17. In an important sense the central secret of His yoga is there. That process of creation is again seen explained in the creation of Matter in chapter 24, creation of Life in chapter 19. Also in chapter 18 where he explains how Mind came into existence we find the same rules.  In our own life we can observe that process in any act of ours or the release of emotion or sensation.  Even when a thought generates it can be seen.  Interestingly one can observe it when Silence, insight, intuition or integral Experience is created.  In the chapter on Cosmic Determinants He speaks of the infinite Self-conception, the creation of form that compresses the force into it. Again, later in that chapter He speaks of the complete process of creation in brief.  In further pages He explains the generation of Truths and Powers of the infinite Being, their becoming the Spiritual determinants, their splitting into three parts of Known, Knowledge and Knower, how they are one in Supermind and separate in Mind. The sixth ignorance, the constitutional ignorance is created, He says, by taking one or some or all the parts of being but ignoring their subtle, occult parts that determine the outcome. That is one part of the essential knowledge of the process. Each of the seven ignorances can thus be understood. In the chapter on Vedantic Knowledge He explains the process of Reason becoming intuition by shedding the impact of the senses. That is one aspect of the Process. We can say each of the 56 chapters gives us one aspect of that Process or even declare that the 1450 paras each contribute one law, one truth, one truism, one aspect of it or one strategy of it. Let me recall those points for the chapters 13 to 18.

. The Being creates of itself in itself active ordered truths out of the static essential truths by its capacity of self-conception and self-limitation.

. The Supermind creates by the Real-idea which is a vibration of the Being.

. The Supermind itself is created when the Absolute changes into Sachchidananda.  It creates by converting the equable concentration into unequal concentration.

. The apprehending Supermind by objectivity creates the lower triplicity first taking three poises to support God, Jivatma and ego.

. Man located in Mind rises to the Divine Soul located in the comprehending Supermind in the process of ascent.

. As the Supermind was created when the Absolute became Sachchidananda, Mind is created when the Supermind divided itself into the Timeless comprehending Supermind and the apprehending Supermind in Time.

     The above perspective when real helps us to grasp the arguments of this chapter which when taken in the greatest detail in sequence will reveal the logic of the composition of this chapter.  Let me give them in as great a detail as possible.

1) Before taking up the chapter let us know what we have realised of Ishwara, the Comprehending Supermind.

2) The Ishwara develops the world by His Maya out of the concentrated unity of His being.

3) Our beginning was all existence in one Being.

. The Nature of this Being is consciousness and Delight.

. Concentrated it possesses the Delight, active it becomes the play of existence, consciousness and will.

. Our Atman, the essential being enjoys this play which we in ignorance have forfeited.

4) Assertion of unity on the one hand leads us to the inevitable conclusion that we must either choose this world of ignorance or the higher world of Bliss.

5) The existence of the intermediate link, the Supermind enables us to unite the high and the lower.

. The reconciliation is explained by the Law of Causality, the Divine Law that explains the relation of Time with Space.

. That which so develops the movements of Time into the objects of Space is Knowledge-Will or Consciousness-Force. Mind loses the unity in this process while Supermind retains it.

6) Sachchidananda proceeding out of its primal poise into a movement is the instrument of cosmic creation.

. The movement is the form of Energy and instrument of cosmic creation.

. Sachchidananda proceeding upon it as a base and in it as a continent is its form of Energy and instrument as cosmic creation.

. Consciousness and Force are those aspects of Power of existence.

. Knowledge and Will are the form of that Power.

. It creates the relations in the extensions of Time and Space.

. The Supermind is the Being moving out into a determinative self-knowledge which wills to realise in Time and Space the truths it perceived in itself.  It does so in its timeless, spaceless extension. 

. It is self-knowledge, Truth-Consciousness, Real-idea and self-force.

7) Definition of God; The Being who creates all things in itself and governs their evolution by its self-knowledge, His omniscience, omnipotence and omnipresence. The Wills clash in life; the Supermind sees it as a harmony.

8) The Supermind takes three poises – God, Jivatma and the Ego.

9) The first poise is that of the Comprehending Supermind of Timeless dimension. It is God that has the Many in the One and the One in the Many in potential.

10) The second poise is the One Jivatma that expresses the Many out of the One.

11) The third poise is the diversified individuality in ignorance – the ego.

12) A further lapse will create Avidya. In truth the fullness of the joy of unity needs the joy of differentiation.

13) These three poises are three different ways of dealing with the same Truth. There is no priority in Time, but priority may be assigned to relation of consciousness. The eternity of Timelessness only expresses in Time as eternity of recurrence in Time.

14) As we affirm the absoluteness of the Absolute, the vain distinctions created by the Mind do not concern us.

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     The apprehending Truth-Consciousness explains the world we inhabit.  It is easier to understand.  It is the view of the individual soul liberated.  It is freed from the mentality and its limitations.  It is then admitted to participate in the action of the Divine Supermind.  Before that we need to know of the Ishwara.  Ishwara is the consciousness of the Lord.  He develops the world by His Maya.  He does so by his creative capacity.  It is done by the original concentrated unity of His being. It is better we know that.

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     To us all existence is one Being.  Its essential nature is Consciousness.  Its active nature is Force or Will.  And this Being is Delight.  This Consciousness is delight.  This Force or Will is Delight.  This is God.  This is ourselves in our essential Being.  We can call it our non-phenomenal Being.  It is Eternal.  It is inalienable Bliss of Existence.  It is Bliss of Consciousness. It is Bliss of Force or Will. It is concentrated in itself and is at rest.  It is also active and creative. When it is concentrated it possesses the inalienable Bliss.  Rather it is the essential, eternal Bliss.  Active and creative it possesses the play.  Or rather it becomes the play.  It becomes the delight of the play.  It is the play of existence.  It is the play of the consciousness.  It is the play of the force and will. That play is the universe. That delight is the sole cause of cosmic existence.  It is the motive and objective. The Divine Consciousness possesses that play and delight eternally and inalienably. Our essential being also enjoys that play and delight eternally and inalienably. It is our real self. It is concealed from us by our false self which is our ego. It is mental ego. It cannot do otherwise since it is one in being with the Divine Consciousness. We aspire to a divine life.  We cannot attain to it by any other way than unveiling the real self.  For that we have to mount from our present status in the false ego to a higher status in the true self.  The true self is the Atman.  It can be done by entering into that unity with the Divine Consciousness.  It is something superconscient to us. Otherwise we could not exist.  Our conscious mentality has forfeited the Divine Consciousness.

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     We assert the unity of Sachchidananda on the one hand.  On the other hand we assert the divided mentality.  Thus we posit two opposite entities.  One of them must be false if the other is held true.  One of which must be abolished if the other is to be enjoyed.  We exist on earth in mind, life and body.  If we must abolish the consciousness of mind, life and body in order to reach Existence, Consciousness and Bliss, then a divine life on earth is impossible. We want to enjoy the Transcendent. We must re-become It.  For that we must abandon cosmic existence utterly as an illusion. From this solution there is no escape. It is possible if there is an intermediate link between the two. That can explain each to the other.  It can establish between them a relation. It will make it possible for us to realise the one Existence, Consciousness, Delight in the mould of the mind, life and body.

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     The intermediate link exists. We call it the Supermind or the Truth-Consciousness.  It is a principle superior to mentality.  It exists, acts and proceeds in the fundamental truth and unity of things.  The mind exists, acts and proceeds in the appearances and phenomenal divisions.  We have started with a position. That position demands the existence of the Supermind. It is a logical necessity. Sachchidananda is spaceless, timeless. It is an absolute conscious existence that is bliss. But the world is, on the contrary, an extension in Time and Space. It is a movement. It is a working out, it is a development of relations and possibilities by causality in Time and Space. Or, it so appears to us. The true name of this Causality is Divine Law. The essence of that Law is a development of the truth. It is an inevitable development of the idea. It is in the very essence of what is developed. There is an infinite possibility.  Out of that stuff relative movements arise.  It is a previously fixed determination of that movement. That which thus develops all things must be a Knowledge-Will. It is a Conscious-Force. All manifestations of universe is a play of the Consciousness-Force.  It is the essential nature of existence.  But the developing Knowledge-Will is not mental.  For mind does not know that Law. Nor does it possess or govern this Law. But it is governed by it. It is one with its results. It moves in the phenomena of the self-development. But it is not at its root. Mind observes as divided things the results of the development. It strives in vain to arrive at the source and reality. Moreover this Knowledge-Will which develops all must be in possession of unity of things.  It must manifest its multiplicity out of it. But mind is not in possession of this unity.  It has only an imperfect possession of part of the multiplicity.

     Let us consider an analogy. There are decisions to be taken in the family or in the local town. The power structure of the family attempts to perpetuate itself and decides accordingly. When the decision is just, it opens into a similar structure of the neighbourhood or village. Neither the family nor the neighbourhood knows these possibilities have originated in the wider society and ultimately in the aspirations of humanity.  When the local decisions are in tune with the higher order of things the lowest decision opens out into the highest possibility. When they are in conflict, the victim has the option to submit to it or approach a higher level of realities. Mind is analogous to the lower order of things. Supermind belongs to the highest order of things. Humanity creates freedom. Society converts it into democracy. Administration makes it into higher modern education and modern political possibilities.  So also about the genius and the Supramental Being. Mind has no knowledge of these higher aspects. It is an instrument of lower creation. It is not the creatrix of the original powers. Man has the option to honour the compulsions of the Mindor the possibilities of the Supermind.

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     Therefore there must be a principle superior to the Mind which satisfies the conditions in which Mind fails.  No doubt, Sachchidananda itself is this principle. But it is not Sachchidananda resting in its pure infinite invariable consciousness.  It is Sachchidananda proceeding out of its primal poise.  But it is rather the Sachchidananda proceeding upon its primal poise as a base. It does so in the primal base as a continent.  It proceeds into a movement.  The movement is its form of Energy. And it is the instrument of cosmic creation. Consciousness and Force are the twin essential aspects of the pure Power of existence. Knowledge and Will must therefore be the form which that Power takes in creating a world.  It is a world of relations in the extension of Time and Space. This Knowledge and this Will must be one.  It must be infinite, all-embracing, all possessing.  It holds eternally itself that which it casts into form. Then the Supermind must be the Being moving out into the determinative self-knowledge.  It perceives certain truths of itself and wills to realise them in a temporal and spatial extension of its own timeless spaceless existence. Whatever is in its own being takes form as self-knowledge. It is Truth-Consciousness, Real-Idea. And that self-knowledge is also self-force. It fulfills or realises itself inevitably in Time and Space.

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     This then is the nature of the Divine Consciousness. It creates in itself all things by a movement of its conscious-force. It governs their development through a self-evolution. It is done by an inherent Knowledge-Will of the truth of existence. It is the real-idea which has formed them. The Being that is thus conscient is what we call God. He must obviously be omnipresent, omniscient, omnipotent. All forms are forms of His conscious being. They are created by its force of movement. It is done in its own extension as Space and Time. Therefore it is omnipresent. All things exist in His conscious being. They are formed by it and possessed by it. Hence it is omniscient. This all-possessing consciousness is also an all-possessing Force. It is also an all-informing Will. Therefore it is omnipotent. This Will and Knowledge are not at war with each other. Our Will and Knowledge are capable of that disharmony. They are not at war because they are not different. They are one movement of the same being. Nor can they be contradicted by any other will, force or consciousness from outside or within. For there is no consciousness or force external to the One. All energies and formations of Knowledge within are not other than that. They are merely the play of one all-determining Will. They are the play of the one all-harmonising Knowledge. We dwell in the particular and the divided. We cannot see the whole. Therefore we see the clash of Wills and forces. The totality of things are eternally subject to the gaze of the Supermind. The Supermind envisages them as elements of a predetermined harmony which is always present. To it they are the conspiring elements.

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     Supermind can take any poise or any form. Still, Supermind will remain the nature of the divine Consciousness. But, its existence is absolute in itself. Therefore its power of existence is also absolute in its extension.  Therefore the Supermind is not limited to one poise or one form of action.  A state government officer is limited to the department.  He cannot go out of that department.  An IAS officer is not thus limited to one department.  Mind is like the state government officer while Supermind is like the IAS officer.  We are human beings. We are phenomenal. Therefore we are limited to a particular form or poise.  We are subject to Time and Space. We can only be in our surface consciousness. We know only that. It knows one thing at a time, one formation, one poise of being, one aggregate of experience. And that one thing is the truth of ourselves which we acknowledge. All the rest is either not true, or no longer true. They have disappeared into the past of our ken. They are not yet true. It is waiting in the future and not yet in our view. But the Divine Consciousness is not thus particularised, not so limited. It can be many things at a time. It can take more than one enduring poise for all time. We find in the principle of Supermind itself there are three poises. They are general poises or statuses of the world-founding consciousness. The first founds the inalienable unity of things. The second modifies that unity. It supports the manifestation of the Many in One and One in Many.  The third further modifies it so as to support the ego. Ego is the evolution of a diversified individuality. It acts in ignorance. At a lower level it becomes the illusion of the separate ego.

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     The first and primary poise of the Supermind founds the inalienable unity of things. We have seen what its nature is. It is not the pure unitarian consciousness. It is Sachchidananda, timeless, spaceless. There the Conscious-Force does not cast itself out in any kind of extension. It may contain the universe. If it does, it is in eternal potentiality not in any temporal actuality. This, on the contrary, is an equal self-extension of Sachchidananda. It is all-comprehending, all-possessing, all-constituting. But, this all is one, not the many. There is no individualisation. This is the comprehending Supermind. Our self is purified and stilled. We lose all our individuality and its sense when the reflection of this Supermind falls on us. For there is no concentration of consciousness there to support an individual development.  All is developed in unity as one. All is held by this Divine Consciousness as forms of its existence.  They are not there in any degree of separate existences. It is like somewhat as thoughts and images are separate existences in us. They are forms taken by our consciousness. So, all are names and forms to this primary Supermind.  It is the pure divine ideation and formation in the infinite. It is an ideation and formation organised as a real play of the conscious being. It is not an unreal play of mental thought. The divine Soul is in this poise. It would make no difference between Conscious-Soul and Force-Soul. All force would be action of consciousness. It makes no difference between Matter and Spirit. All mould would be simply forms of Spirit.

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     The Supermind has a second poise. Here the Divine Consciousness stands back in the idea from the movement. The idea contains the movement. It realises the movement by a sort of apprehending consciousness. It follows it, occupies it and inhabits its works. It seems to distribute itself in its forms. In each name and form it would realise itself as the stable Conscious-Self. It follows and supports the individual play of movement. It upholds the differentiation from other play of movement. It is the same everywhere in soul-essence. But it varies in soul-form. This concentration supporting the form of the soul would be the individual Divine or Jivatman.  It is not the universal Divine or one all-constituting self. There would be no essential difference, but only a practical differentiation. It is necessary for the play.  It would not abrogate the real unity. The universal Divine would know all soul-forms as itself and yet establish a different relation with each separately and in each with all the others.  The individual Divine would envisage its existence as a soul-form and soul-movement of the One. By the comprehending action of the consciousness it would enjoy its unity with the One and with all soul-forms. It has a forward or frontal action. It is an apprehending action. By that it supports and enjoys its individual movement and its relations.  It is a free difference in unity both with the One and with all its forms. This is the secondary poise of Supermind. Our purified mind can reflect this poise.  Then our soul could support and occupy its individual existence. Even there it can realise itself as the One that has become all. It inhabits all, contains all, enjoys even in its particular modification its unity with God and its fellows.  In no other circumstance of the supramental existence would there be any characteristic change.  The only change would be this play of the One. The one has manifested its multiplicity and of the Many that are still one.  It does so with all that is necessary to maintain and conduct the play.

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     There is a third poise of the Supermind. It is attained by the supporting concentration projecting itself into the movement instead of standing back. Now it stands back of the movement.  It inhabits it with a certain superiority to it and follows and enjoys.  Projecting into the movement to be in a way involved in it, it creates the third poise.  Here the character of the play would be altered.  It is done only to an extent.  There the individual Divine would make the play the practical field of its conscious experience.  Here the realisation of utter unity with them would be only a supreme accompaniment and constant culmination of all experience.  It would do so predominantly of the relations with the universal and with its other forms.  In the higher poise the unity would be the dominant and the fundamental experience. And it would be a variation which is a play of the unity. This is the tertiary poise. It would be a sort of fundamental blissful dualism in unity. It would no longer be unity qualified by a subordinate dualism between the individual Divine and its universal source. It has a consequence. It would accrue from the maintenance and operation of such a dualism.

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     We may assume a first consequence.  It would be a lapse into the ignorance of Avidya. It would take the Many for the real fact of existence. It may view the One only as a cosmic sum of the Many. But such a lapse is not inevitable. For the individual Divine would be conscious of itself as the result of the One. It will be aware of its power of self-creation. It is to be conscious of its multiple self-concentration.  It is conceived as governing its manifold existence in the extension of Time and Space. It enjoys it manifoldly. This is the true spiritual individual.  He would not arrogate to himself an independent or separate existence. It would affirm only a higher truth.  It is the truth of the differentiating movement with the truth of the stable unity. It is directly parallel to family and the house. When a son or a daughter goes out of the house he does not go out of the family.  In fact the affection increases by the distance.  They are regarded as the upper and lower poles of the same truth.  They are the foundation and culmination of the same play.  It is the divine play. It would insist on the joy of differentiation as necessary to the fullness of the joy of the unity.

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     Obviously, these three poises would be only different ways of dealing with the same Truth.  The Truth of existence enjoyed would be the same. What differs is the way of enjoying of it, rather the poise of the soul enjoying it differs. One enjoys an outdoor game as well as an indoor game. Both are enjoying the same life.  He enjoys travel also.  That too is enjoyment.  The delight, the Ananda would vary.  But it would always abide within the status of the Truth-Consciousness.  It involves no lapse into falsehood or the ignorance. The primary Supermind holds something in terms of the divine unity.  The secondary and tertiary Supermind would only develop that. It would apply that in terms of the divine multiplicity.  We cannot stamp any of these three poises with the stigma of falsehood and illusion.  The Upanishads are the ancient supreme authority for these truths of a higher experience. They speak of the Divine existence which is manifesting itself.  Their language implies validity to all these three experiences.  We can only assert the priority of oneness to multiplicity.  It is a priority in consciousness, not in Time. Vedantic philosophy does not deny this priority or this dependence of the Many on the One. In Time the Many seem not to be eternal but to manifest out of the One. And the Many return to the One. It does so because the One is the essence of the Many. The reality of the Many is denied for this appearance. But there is another reason. There is the fact of the eternal persistence of the Many.  It is the eternal recurrence of the manifestation in Time. It is a proof that the divine multiplicity is an eternal fact of the Supreme beyond Time. It is no less true than the divine unity. Otherwise it could have this characteristic of inevitable eternal recurrence in Time.

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     Human mentality lay exclusive emphasis on one side of spiritual experience.  It affirms that to be the sole eternal truth.  It states it in terms of the all-dividing mental logic.  It is thus the mutually destructive schools of philosophy arose.  One school emphasises the unitarian consciousness.  There the play of the divine unity is observed.  Our mentality erroneously renders it in terms of real difference.  We must correct this error of mind by the truth of a higher principle.  Instead, we assert that the play itself is an illusion.  Again we emphasise the play of difference.  We assert the Supreme and the human soul are eternally different.  We reject the experience that exceeds this difference and abolishes it.  Now we have taken a firm position.  It absolves us from the necessity of these negations. They are exclusions. We see that there is a truth behind all these affirmations.  At the same time we are aware of an excess which leads to an ill-founded negation.  We affirm the absolute absoluteness of That. Therefore we are not limited by the ideas of unity. Nor are we limited by the ideas of multiplicity.  We affirm the unity as the basis of manifestation of the multiplicity.  We also affirm the multiplicity is the basis for the return to oneness.  It offers us the enjoyment of unity in the divine manifestation.  We need not burden our present statement with these discussions.  We need not undertake the vain labour of enslaving our absolute freedom of the Divine infinite to the distinctions mind creates or the definitions it offers.


142/1: Before appreciating the lower triplicity created by the apprehending                  Supermind, let us know what we have realised of the Ishwara.

142/2: Divine Life is the expression of the Divine Consciousness in the Lower             triplicity.

143/3: In the absence of an intermediate link between Sachchidananda and our              world, we must abandon  the hope of a divine life.

143/4: Mind is not in possession of the Knowledge-Will or Consciousness-Force              that creates all things on earth. It is in the possession of the latter.

144/5: Supermind is Being moving to be the determinative self-knowledge. It is             Real-idea, Truth- Consciousness.

144/6: What is clash of Wills to the Mind, is a harmonious whole to the                      Supermind.

145/7: The poises Supermind can take are endless. It takes particularly three              poises, supporting Unity, Unity in Multiplicity and the diversified                      individuality in ignorance.

145/8: The comprehending Supermind contains the universe in eternal potentiality.               There is no individualisation. The divine soul in this poise will see no              difference between Matter and  Spirit. This is the First Poise.

146/9: In the second poise the Supermind upholds the One in the Many and the               Many in the One.

147/10: The third poise supports the diversified individuality in ignorance – the                ego.

148/11: The lapse into the ego need not create a separate existence but will add to                the fullness of the  joy of unity on the strength of differentiation.

148/12: None of these three poises need create illusion or falsehood. The eternal               recurrence in Time ensures its divine unity.

149/13: We affirm not any one of these three poises, as the human mentality                  does,  to create difference or exclusivity. We affirm the absolute                   absoluteness   and accept all the three poises.


ஸ்ரீ அரவிந்த சுடர்

உண்மையின் அடிப்படையில் எதிர்பார்ப்பது நம்பிக்கை. ஆசையின் அடிப்படையில் எதிர்பார்ப்பது மூடநம்பிக்கை.(.ம்.) புத்திசாலி மாணவனுக்கு 23% மார்க் வந்தால், அதை மீண்டும் சோதனை செய்ய விண்ணப்பித்தால் மார்க் 83% என்று வருகிறது. மக்கு அதே சோதனையைச் செய்தால் 23% ஊர்ஜிதமாகும்.

உண்மைக்கு நம்பிக்கை; ஆசைக்கு மூடநம்பிக்கை.




book | by Dr. Radut