INSTITUTE FOR INTEGRAL YOGA PSYCHOLOGY

(a project of Mirravision Trust, Financed by Auroshakti Foundation)

 
Chapters
Chapter I
Chapter II - Part 1
Chapter II - Part 2
Chapter II - Part 3
Chapter II - Part 4
Chapter III - Part 1
Chapter III - Part 2
Chapter III - Part 3
Chapter III - Part 4
Chapter III - Part 5
Chapter III - Part 6
Chapter IV - Part 1
Chapter IV - Part 2
Chapter IV - Part 3
Chapter IV - Part 4
Chapter V-Part 1
Chapter V - Part 2
Chapter V - Part 3
Chapter V - Part 4
Chapter V - Part 5
Chapter VI - Part 1
Chapter VI - Part 2
Chapter VI - Part 3
Chapter VI - Part 4
Chapter VI - Part 5
Chapter VII - Part 1
Chapter VII - Part 2
Chapter VII - Part 3
Chapter VII - Part 4
Chapter VII - Part 5
Chapter VIII - Part 1
Chapter VIII - Part 2
Chapter VIII - Part 3
Chapter VIII - Part 4
Chapter IX - Part 1
Chapter IX - Part 2
Chapter X - Part 1
Chapter X - Part 2
Chapter X - Part 3
Chapter X - Part 4
Chapter X - Part 5
Chapter X - Part 6
Chapter XI - Part 1
Chapter XI - Part 2
Chapter XI - Part 3
Chapter XI - Part 4
Chapter XII - Part 1
Chapter XII - Part 2
Chapter XII - Part 3
Chapter XII - Part 4
Chapter XII - Part 5
Chapter XIII - Part 1
Chapter XIII - Part 2
Chapter XIV - Part 1
Chapter XIV - Part 2
Chapter XIV - Part 3
Chapter XIV - Part 4
Chapter XIV - Part 5
Chapter XV - Part 1
Chapter XV - Part 2
Chapter XV - Part 3
Chapter XV - Part 4
Chapter XV - Part 5
Chapter XV - Part 6
Chapter XV - Part 7
Chapter XV - Part 8
Chapter XV - Part 9
Chapter XVI - Part 1
Chapter XVI - Part 2
Chapter XVI - Part 3
Chapter XVI - Part 4
Chapter XVI - Part 5
Chapter XVI - Part 6
Chapter XVI - Part 7
Chapter XVI - Part 8
Chapter XVI - Part 9
Chapter XVI - Part 10
Chapter XVI - Part 11
Chapter XVI - Part 12
Chapter XVI - Part 13
Chapter XVII - Part 1
Chapter XVII - Part 2
Chapter XVII - Part 3
Chapter XVII - Part 4
Chapter XVIII - Part 1
Chapter XVIII - Part 2
Chapter XVIII - Part 3
Chapter XVIII - Part 4
Chapter XVIII - Part 5
Chapter XVIII - Part 6
Chapter XVIII - Part 7
Chapter XVIII - Part 8
Chapter XVIII - Part 9
Chapter XVIII - Part 10
Chapter XIX - Part 1
Chapter XIX - Part 2
Chapter XIX - Part 3
 

A Psychological Approach to Sri Aurobindo's

The Life Divine

 
Chapter XVI Part 4

The Triple Status of Supermind

The primary poise of the Supermind contains the creative essence of all manifestation in the matrix of an inalienable unity while the secondary poise modifies that primordial unity to support the manifestation of the One in Many and the Many in One by shifting from the poise beyond space and time to a spatial reality and a temporal reality. The tertiary poise of the Supermind is a further modification of the secondary poise so as to support the evolution of a diversified individuality.

The tertiary Supermind thus permits the actual manifestation of unique individual forms. Each individual form is allowed to develop its maximum potentiality. Some entity is therefore needed to maintain the uniqueness of each individual form in a way as if each individual is distinct, capable of self-assertion and separate from everyone else. The entity supporting such uniqueness at the cost of others would naturally be false as it does not reflect the inalienable unity of things yet would be necessary to maintain a world of dualities. This entity, pragmatic and necessary though intrinsically not representative of the Truth is the ego in common parlance. It is because of the ego that the link with the unitary poise of the primary Supermind is lost in the manifestation and the ‘many’ is taken for the sole reality.


The Yogic narrative of experiential contact with the tertiary poise

An experiential contact gives a differential impression of the poise of unity at the level of the tertiary supermind which projects the multiplicity and at the level of the multiplicity per se which has forgotten how it was projected.

1. The unity-principle is not spontaneously manifest at the level of the multiplicity. This is natural or else the multiple forms in creation would not have achieved maximum individualisation and potentiality. The unity at this level needs to be re-constructed in different ways. Scientists seek some sort of substrate unity by exploring the commonality in the building blocks of atoms and cells or by reducing everything in terms of matter-energy. Others seek unity in the cosmic harmony or in the realm of ideas, love or values or by erecting a gestalt. Spiritual seekers try to perceive the unity by surpassing the ego.

2. The unity-principle at the tertiary poise of the Supermind is a fundamental and basic unity that projects the multiplicity. It is ‘a blissful dualism in unity’. It reflects a unity that holds the truth of multiplicity without sacrificing the truth of unity. The tertiary poise reveals the unitary truth in the world of diversity without rejecting the diversity.

‘Here the character of the play would be altered, but only in so far as the individual Divine would so predominantly make the play of relations with the universal and with its other forms the practical field of its conscious experience that the realisation of utter unity with them would be only a supreme accompaniment and constant culmination of all experience; but in the higher poise unity would be the dominant and fundamental experience and variation would be only a play of the unity. This tertiary poise would be therefore that of a sort of fundamental blissful dualism in unity – no longer unity qualified by a subordinate dualism – between the individual Divine and its universal source, with all the consequences that would accrue from the maintenance and operation of such a dualism.

‘It may be said that the first consequence would be a lapse into the ignorance of Avidya which takes the Many for the real fact of existence and views the One only as a cosmic sum of the Many. But there would not necessarily be any such lapse. For the individual Divine would still be conscious of itself as the result of the One and of its power of conscious self-creation, that is to say, of its multiple self-centration conceived so as to govern and enjoy manifoldly its manifold existence in the extension of Time and Space; this true spiritual individual would not arrogate to itself an independent or separate existence. It would only affirm the truth of the differentiating movement along with the truth of the stable unity, regarding them as the upper and lower poles of the same truth, the foundation and culmination of the same divine play; and it would insist  on the joy of the differentiation as necessary to the fullness of the joy of the unity…..For the secondary and tertiary Supermind would only develop and apply in terms of the divine multiplicity what the primary Supermind had held in the terms of the divine unity’. (The Life Divine, pg 160-161)

The immaculate Divine All-Wonderful

Casts into the argent purity of his soul

His splendour and his greatness and the light

Of self-creation in Time’s infinity

As into a sublimely mirroring glass.

Man in the world’s life works out the dreams of God.

 

 (Sri Aurobindo, Savitri, pg 479)

 

Date of Update: 23-Apr-15   

- By Dr. Soumitra Basu

 

© 2017 IIYP  |  Contact