In the extension the divine soul will be aware of the three grades of the supramental existence, not as we are mentally compelled to regard them, not as grades, but as a triune fact of the self-manifestation of Sachchidananda. It will be able to embrace them in one and the same comprehensive self-realisation,—for a vast comprehensiveness is the foundation of the truth conscious supermind. It will be able divinely to conceive, perceive and sense all things as the Self, its own self, one self of all, one Self-being and Self-becoming, but not divided in its becomings which have no existence apart from its own self-consciousness.
We have seen in the previous paragraph that the divine soul would see all variations as extensions of the Absolute. In the previous chapter we have seen the triple status of Supermind (Comprehending Oneness, Apprehending – One as Many with Oneness dominating, Apprehending (invoved) with Many dominating with Oneness in the background).
We regard these three poises as three grades of Supermind based on our mental perception. But the divine soul will be aware of them as the triune (three-in-one) fact of the self-manifestation of Sachchidananda. Vast comprehensiveness (brihat) is the foundation of Truth-Consciousness. Therefore, the divine soul would embrace these three poises in one and the same comprehensive self-realisation. It is aware of all these statuses simultaneously.
It would perceive and sense all things as the Self, its own self, one self of all. All is in Brahman, Brahman is in all. All is the Brahman. The divine soul is fully aware of this triple status. It would perceive as one Self-being and Self-becoming. It sees no division in the becoming. Because nothing exists apart from in its own self-consciousness.
It will be able divinely to conceive, perceive and sense all existences as soul-forms of the One which have each its own being in the One, its own standpoint in the One, its own relations with all the other existences that people the infinite unity, but all dependent on the One, conscious form of Him in His own infinity. It will be able divinely to conceive, perceive and sense all these existences in their individuality, in their separate standpoint living as the individual Divine, each with the One and Supreme dwelling in it and each therefore not altogether a form or eidolon, not really an illusory part of a real whole, a mere foaming wave on the surface of an immobile Ocean,—for these are after all no more than inadequate mental images, — but a whole in the whole, a truth that repeats the infinite Truth, a wave that is all the sea, a relative that proves to be the Absolute itself when we look behind form and see it in its completeness.
The divine soul perceives all existences as soul-forms of the One; each existence has its own being in the One, its own stand point in the One. It sees its own relations with all other existences as conscious forms of Him in His own infinity, all depending on Him. It sees all the individual existences as the individual Divine; in each the One and Supreme dwelling. Therefore each is not merely a form or an unreal image or like a mere foaming wave on the ocean surface. It does not see each as an illusory part of the whole. But the divine soul sees each as a whole in the whole, a truth that repeats the infinite Truth. It is like a wave that is all the sea. When we look behind form and see it in its completeness each relative proves to be the Absolute itself.
For these three are aspects of the one Existence. The first is based upon that self-knowledge which, in our human realisation of the Divine, the Upanishad describes as the Self in us becoming all existences; the second on that which is described as seeing all existences in the Self; the third on that which is described as seeing the Self in all existences. The Self becoming all existences is the basis of our oneness with all; the Self containing all existences is the basis of our oneness in difference; the Self inhabiting all is the basis of our individuality in the universal.
The three statuses of Supermind are the three aspects of the one Existence. The first status is based on the self-knowledge- the Self becoming all existences, as described by the Upanishads. The second is based on the fact of seeing the Self in all existences. The Self becoming all existences is the basis of our oneness with all. The Self containing all is the basis of our oneness in difference. The third status is based on the Self inhabiting (living) all. This is characterised by our individuality in the universal.
If the defect of our mentality, if its need of exclusive concentration compels it to dwell on any one of these aspects of self-knowledge to the exclusion of the others, if a realisation imperfect as well as exclusive moves us always to bring in a human element of error into the very Truth itself and of conflict and mutual negation into the all-comprehending unity, yet to a divine supramental being, by the essential character of the supermind which is a comprehending oneness and infinite totality, they must present themselves as a triple and indeed a triune realisation.
It is the defect of our mentality which is need of an exclusive concentration. It compels us to focus on any one of these aspects of self-knowledge to the exclusion of others. It is our imperfect and exclusive realisation brings in the human element of error into the very Truth of itself. It brings in conflict and mutual negation into the all comprehending unity.
How a divine supramental being sees these three aspects? The essential character of the supermind is a comprehending oneness and infinite totality. To the supermind the three aspects would present themselves as a triune (three-in-one) realisation.