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Sri Aurobindo

Existence: Consciousness: Bliss

The Supreme is Pure Being, Absolute Existence, sat. He is Existence because He alone Is, there being nothing else which has any ultimate reality or any being independent of His self-manifestation The Supreme is also Pure Awareness, Absolute Consciousness, cit. We must be on our guard against confusing the ultimate consciousness of Brahman with our own modes of thought ahd knowledge, or calling Him in any but avowedly metaphorical language the Universal Omniscient Mind and by such other terminology; Mind, Thought, Knowledge, Omniscience, Partial Science, Nescience are merely modes in which Consciousness figures under various conditions and in various receptacles. But the Pure Consciousness of the Brahman is a conception which transcends our modes of thinking The Upanishads tell us that Brahman is not a blind universal Force working by its very nature mechanically, nor even an unconscious Cause of Force; He is conscious or rather is Himself Consciousness, cit, as well as sat. It necessarily follows that sat and cit are really the same; Existence is Consciousness and cannot be separated from Consciousness The Supreme is, finally, Pure Ecstasy, Absolute Bliss, ananda. Now just as sat and cit are the same, so are sat and cit not different from ananda; just as Existence is Consciousness and cannot be separated from Consciousness, so Conscious Existence is Bliss and cannot be separated from Bliss. I think we feel this even in the very
finite existence and cramped consciousness of life on the material plane. Conscious existence at least cannot endure without pleasure; even in the most miserable sentient being there must be pleasure in existence though it appear small as a grain of mustard seed...

Vol 12 page 16-19

God is Sachchidananda. He manifests Himself as infinite existence of which the essentiality is consciousness, of which again the essentiality is bliss, is self-delight. Delight cognising variety of itself, seeking its own variety , as it were, becomes the universe. But these are abstract terms; abstract ideas in themselves cannot produce concrete realities. They are impersonal states; impersonal states cannot in themselves produce personal activities.
   This becomes still clearer if we consider the manifestation of Sachchidananda. In that manifestation Delight translates itself into Love; Consciousness translates itself into double terms, conceptive Knowledge, executive Force; Existence translates itself into Being, that is to say, into Person and Substance. But Love is incomplete without a Lover and an object of Love, Knowledge without a Knower and an object of Knowledge, Force without a Worker and a Work, Substance without a Person cognising and constituting it.
   This is because the original terms also are not really impersonal abstractions. In delight of Brahman there is an Enjoyer of delight, in consciousness of Brahman a Conscient, in existence of Brahman an Existent; but the object of Brahman's delight and consciousness and the term and stuff of Its existence are Itself. In the divine
Being Knowledge, the Knower and the Known and, therefore, necessarily also Delight, the Enjoyer and the Enjoyed are one.
    This Self-Awareness and Self-Delight of Brahman has two modes of its Force of consciousness, its Prakriti or Maya, -intensive in self-absorption, diffusive in self- extension. The intensive mode is proper to the pure and silent Brahman; the diffusive to the active Brahman. It is the diffusion of the Self-existent in the term and stuff of His own existence that we call the world, the becoming or the perpetual movement (bhuvanam, jagat). It is Brahman that becomes; what He becomes is also the Brahman. The object of Love is the self of the Lover; the work is the self-figuration of the Worker; Universe is body and action of the Lord.

Vol 12 page 96-97

Sachchidananda is the One with a triple aspect. In the Supreme the three are not three but one -existence is consciousness, consciousness is bliss, and they are thus inseparable, not only inseparable but so much each other that they are not distinct at all. In the superior planes of manifestation they become triune -although inseparable one can be made more prominent and base or lead the others. In the lower planes below they become separable in appearance, though not in their secret reality , and one can exist phenomenally without the others so that we become aware of what seems to us an inconscient or a painful existence or a consciousness without Ananda. Indeed, without this separation of them in experience pain and ignorance and falsehood and death and what we call inconscience could not have
 manifested themselves -there could not have been this evolution of a limited and suffering consciousness out of . the universal nescience of Matter .

Vol 22 page 239

 Sachchidananda is the manifestation of the higher Purusha; its nature of infinite being, consciousness, power and bliss is the higher Nature, parii prakrti. Mind, life and body are the lower nature, aparii prakrti.
The state of Sachchidananda is the higher half of universal existence, pariirdha, the nature of which is Immortality , amrtam. The state of mortal existence in Matter is the lower half, apariirdha, the nature of which is death, mrtyu.
Mind and life in the body are in the state of Death because by ignorance they fail to realise Sachchidananda. Realising perfectly Sachchidananda, they can convert themselves, Mind into the nature of the Truth, vijfiiina, Life into the nature of caitanya, Body into the nature of sat, that is, into the pure essence.
    When this cannot be done perfectly in the body, the soul realises its true state in other forms of existence or worlds, the "sunlit" worlds and states of felicity, and returns upon material existence to complete its evolution in the body.
    A progressively perfect realisation in the body is the aim of human evolution.
    It is also possible for the soul to withdraw for an indefinable period into the pure state of Sachchidananda.
    The realisation of the Self as Sachchidananda is the aim of human existence.

Vol 12 page 89-90

(Significance given by The Mother )

Sri Aurobindo does not belong to the past nor to history.
Sri Aurobindo is the Future advancing towards its realisation.
Thus we must shelter the eternal youth required for a speedy advance, in order not to become laggards on the way.

The Mother
2 April 1967

All extracts and quotations from the written works of Sri Aurobindo and the Mother and the Photographs of
the Mother and Sri Aurobindo are copyright Sri Aurobindo Ashram Trust, Pondicherry -605002 India.