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IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

1.05_-_War_And_Politics

2.12_-_The_Realisation_of_Sachchidananda

2.15_-_The_Cosmic_Consciousness

2.24_-_Gnosis_and_Ananda

3_-_Commentaries_and_Annotated_Translations

PRIMARY CLASS

SIMILAR TITLES

Truth-Plane

Chit ::: Chit, the divine Consciousness, is not our mental selfawareness; that we shall find to be only a form, a lower and limited mode or movement. As we progress and awaken to the soul in us and things, we shall realise that there is a consciousness also in the plant, in the metal, in the atom, in electricity, in everything that belongs to physical nature; we shall find even that it is not really in all respects a lower or more limited mode than the mental, on the contrary it is in many "inanimate" forms more intense, rapid, poignant, though less evolved towards the surface. But this also, this consciousness of vital and physical Nature is, compared with Chit, a lower and th
   refore a limited form, mode and movement. These lower modes of consciousness are the conscious-stuff of inferior planes in one indivisible existence. In ourselves also there is in our subconscious being an action which is precisely that of the "inanimate" physical Nature whence has been constituted the basis of our physical being, another which is that of plantlife, and another which is that of the lower animal creation around us. All these are so much dominated and conditioned by the thinking and reasoning conscious-being in us that we have no real awareness of these lower planes; we are unable to perceive in their own terms what these parts of us are doing, and receive it very imperfectly in the terms and values of the thinking and reasoning mind. Still we know well enough that there is an animal in us as well as that which is characteristically human,—something which is a creature of conscious instinct and impulse, not
   reflective or rational, as well as that which turns back in thought and will on its experience, meets it from above with the light and force of a higher plane and to some degree controls, uses and modifies it. But the animal in man is only the head of our subhuman being; below it there is much that is also sub-animal and merely vital, much that acts by an instinct and impulse of which the constituting consciousness is withdrawn behind the surface. Below this sub-animal being, there is at a further depth the subvital. When we advance in that ultra-normal self-knowledge and experience which Yoga brings with it, we become aware that the body too has a consciousness of its own; it has habits, impulses, instincts, an inert yet effective will which differs from that of the rest of our being and can resist it and condition its effectiveness. Much of the struggle in our being is due to this composite existence and the interaction of these varied and heterogeneous planes on each other. For man here is the result of an evolution and contains in himself the whole of that evolution up from the merely physical and subvital conscious being to the mental creature which at the top he is. But this evolution is really a manifestation and just as we have 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 other principles and by other faculties of action. There is above the mind, as the old Vedic sages discovered, a Truth-plane, a plane of self-luminous, self-effective Idea, which can be turned in light and force upon our mind, reason, sentiments, impulses, sensations and use and control them in the sense of the real Truth of things just as we turn our mental reason and will upon our sense-experience and animal nature to use and control them in the sense of our rational and moral perceptions. There is no seeking, but rather natural possession; no conflict or separation between will and reason, instinct and impulse, desire and experience, idea and reality, but all are in harmony, concomitant, mutually effective, unified in their origin, in their development and in their effectuation. But beyond this plane and attainable through it are others in which the very Chit itself becomes revealed, Chit the elemental origin and primal completeness of all this varied consciousness which is here used for various formation and experience. There will and knowledge and sensation and all the rest of our faculties, powers, modes of experience are not merely harmonious, concomitant, unified, but are one being of consciousness and power of consciousness. It is this Chit which modifies itself so as to become on the Truthplane the supermind, on the mental plane the mental reason, will, emotion, sensation, on the lower planes the vital or physical instincts, impulses, habits of an obscure force not in superficially conscious possession of itself. All is Chit because all is Sat; all is various movement of the original Consciousness because all is various movement of the original Being. When 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 self-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; and 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 or Impersonality, in the One absorbing the Many or in the One manifesting its essential multiplicity, is always in possession of self-bliss and all-bliss because it is always Sachchidananda. For us also to know and possess our true Self in the essential and the universal is to discover the essential and the universal delight of existence, self-bliss and all-bliss. For the universal is only the pouring out of the essential existence, consciousness and delight; and wherever and in whatever form that manifests as existence, there the essential consciousness must be and th
   refore there must be an essential delight.
   Ref: CWSA Vol. 23-24, Page: 387 - 88 - 89

mind, Ideal Mind ::: Sri Aurobindo: "The link between the spiritual and the lower planes of the being is that which is called in the old Vedantic phraseology the vijñâna and which we may describe in our modern turn of language as the Truth-plane or the ideal mind or supermind. There the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge.” *The Synthesis of Yoga

Sri Aurobindo: “The link between the spiritual and the lower planes of the being is that which is called in the old Vedantic phraseology the vijñâna and which we may describe in our modern turn of language as the Truth-plane or the ideal mind or supermind. There the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge.” The Synthesis of Yoga

KEYS (10k)

   1 Sri Aurobindo

NEW FULL DB (2.4M)

1:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,

*** NEWFULLDB 2.4M ***

1:The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda. ~ Sri Aurobindo, The Synthesis Of Yoga, 2.15,

   1 Integral Yoga


   11 Sri Aurobindo


   6 The Synthesis Of Yoga

1.05 - War And Politics, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga   It took twenty-seven years for that vision of the Truth-Plane to actualise itself on the material plane. In those early days the Mother used to pay special visits to the rooms of the sadhaks. One day A asked her, "How is India likely to get freedom?" She replied, "Listen! The British did not conquer India. You yourselves handed over the country to the British. In the same manner the British will themselves hand over the country to you. And they will do it in a hurry as if a ship were waiting to take them away."[6] How true was the prophecy!   Today the achievement of India's freedom is attributed to various factors: the August movement, Non-cooperation, the Terrorist movement, the I. N. A. and others; the factor that played the decisive part is either not admitted or ignored altogether. From Sri Aurobindo's pronouncements we can assert that his Force was principally responsible for the success of the Allies and the defeat of the Japanese, thereby helping India to gain her freedom. In fact, India's freedom had been his constant dream from his very boyhood. Even during his intense sadhana in Pondicherry, it was always in his mind and he indefatigably worked for it in the yogic way till he became convinced that freedom was inevitable. As far back as 1935, when I asked him if he was working for India's freedom, he replied, "That is all settled, it is a question of working out only.... It is what she will do with her independence that is not arranged for and so it is that about which I have to bother."

2.12 - The Realisation of Sachchidananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   But this evolution is really a manifestation and just as we have 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 other principles and by other faculties of action. There is above the mind, as the old Vedic sages discovered, a Truth-Plane, a plane of self-luminous, self-effective Idea, which can be turned in light and force upon our mind, reason, sentiments, impulses, sensations and use and control them in the sense of the real Truth of things just as we turn our mental reason and will upon our sense-experience and animal nature to use and control them in the sense of our rational and moral perceptions. There is no seeking, but rather natural possession; no conflict or separation between will and reason, instinct and impulse, desire and experience, idea and reality, but all are in harmony, concomitant, mutually effective, unified in their origin; in their development and in their effectuation. But beyond this plane and attainable through it are others in which the very Chit itself becomes revealed. Chit the elemental origin and primal completeness of all this varied consciousness which is here used for various formation and experience. There will and knowledge and sensation and all the rest of our faculties, powers, modes of experience are not merely harmonious, concomitant, unified, but 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 instincts, impulses, habits of an obscure force not in superficially conscious possession of itself. All is Chit because all is Sat; all is various movement of the original Consciousness because all is various movement of the original Being.   When 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 self-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; and 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 or Impersonality, in the One absorbing the Many or in the One manifesting its essential multiplicity, is always in possession of self-bliss and all-bliss because it is always Sachchidananda. For us also to know and possess our true Self in the essential and the universal is to discover the essential and the universal delight of existence, self-bliss and all-bliss. For the universal is only the pouring out of the essential existence, consciousness and delight; and wherever and in whatever form that manifests as existence, there the essential consciousness must be and therefore there must be an essential delight.

2.15 - The Cosmic Consciousness, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   The link between the spiritual and the lower planes of the mental being is that which is called in the old Vedantic phraseology the vijnana and which we may term the Truth-Plane or the ideal mind or supermind where the One and the Many meet and our being is freely open to the revealing light of the divine Truth and the inspiration of the divine Will and Knowledge. If we can break down the veil of the intellectual, emotional, sensational mind which our ordinary existence has built between us and the Divine, we can then take up through the Truth-mind all our mental, vital and physical experience and offer it up to the spiritual -- this was the secret or mystic sense of the old Vedic "sacrifice" -- to be converted into the terms of the infinite truth of Sachchidananda, and we can receive the powers and illuminations of the infinite Existence in forms of a divine knowledge, will and delight to be imposed on our mentality, vitality, physical existence till the lower is transformed into the perfect vessel of the higher. This was the double Vedic movement of the descent and birth of the gods in the human creature and the ascent of the human powers that struggle towards the divine knowledge, power and delight and climb into the godheads, the result of which was the possession of the One, the Infinite, the beatific existence, the union with God, the Immortality. By possession of this ideal plane we break down entirely the opposition of the lower and the higher existence, the false gulf created by the Ignorance between the finite and the Infinite, God and Nature, the One and the Many, open the gates of the Divine, fulfil the individual in the complete harmony of the cosmic consciousness and realise in the cosmic being the epiphany of the transcendent Sachchidananda.   author class:Sri Aurobindo

2.24 - Gnosis and Ananda, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga   The Upanishad tells us that after the knowledge-self above the mental is possessed and all the lower selves have been drawn up into it, there is another and the last step of all still left to us -- though one might ask, is it eternally the last or only the last practically conceivable or at all necessary for us now? -- to take up our gnostic existence into the Bliss-Self and there complete the spiritual self-discovery of the divine Infinite. Ananda, a supreme Bliss eternal, far other and higher in its character than the highest human joy or pleasure is the essential and original nature of the spirit. In Ananda our spirit will find its true self, in Ananda its essential consciousness, in Ananda the absolute power of its existence. The embodied soul's entry into the highest absolute, unlimited, unconditional bliss of the spirit is the infinite liberation and the infinite perfection. It is true that something of this bliss can be enjoyed by reflection, by a qualified descent even on the lower planes where the Purusha plays with his modified and qualified Nature. There can be the experience of a spiritual and boundless Ananda on the plane of matter, on the plane of life, on the plane of mind as well as on the gnostic Truth-Plane of knowledge and above it. And the Yogin who enters into these lesser realisations, may find them so complete and compelling that he will imagine there is nothing greater, nothing beyond it. For each of the divine principles contains in itself the whole potentiality of all the other six notes of our being; each plane of Nature can have its own perfection of these notes under its own conditions. But the integral perfection can come only by a mounting ascent of the lowest into the highest and an incessant descent of the highest into the lowest till all becomes one at once solid block and plastic sea-stuff of the Truth infinite and eternal.   The very physical consciousness in man, the annamaya purusa, can without this supreme ascent and integral descent yet reflect and enter into the self of Sachchidananda. It can do it either by a reflection of the Soul in physical Nature, its bliss, power and infinity secret but still present here, or by losing its separate sense of substance and existence in the Self within or without it. The result is a glorified sleep of the physical mind in which the physical being forgets itself in a kind of conscious Nirvana or else moves about like a thing inert in the hands of Nature jadavat, like a leaf in the wind, or otherwise a state of pure happy and free irresponsibility of action, balavat, a divine childhood. But this comes without the higher glories of knowledge and delight which belong to the same status upon a more exalted level. It is an inert realisation of Sachchidananda in which there is neither any mastery of the prakriti by the Purusha nor any sublimation of Nature into her own supreme power, the infinite glories of the Para shakti. Yet these two, this mastery and this sublimation, are the two gates of perfection, the splendid doors into the supreme Eternal.

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   to the Truth-Plane and harmonises it with the new-combined   general movement; in the latter he keeps for him his abidingplace or his goal, which has practically the same sense. If it is   --   the Truth-Plane, which is also the goal of the pilgrim sacrifice.   Eq. S. gmyEs, though elsewhere in a similar context, he