Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house.
The Consciousness-Force (Chit-shakti) of Sat-chit-ananda is the creatrix of the universe (through Supermind as the creating principle). The nature of such a created world depends on whatever self-formulation (meaning – consciousness formulating on its own) of that Consciousness expresses itself in that world. The Consciousness expresses itself in various self-formulations i.e. material, vital, mental, overmental,supramental etc. For example when the self-formulation of the Consciousness expresses itself at the material level the nature of the world created would be a world of Matter.
In each individual the Consciousness in him assumes a particular poise or make. Each individual sees the world he lives in, in a particular way. His seeing of the world he lives in or its representation to himself will depend on the poise (status) which that consciousness has assumed in him.
The poise of consciousness assumed in Man is mental consciousness which sees the world in sections cut by the reason and sense. Such sections are put together in a formation which is also sectional. Let us assume an image of a house that our mind builds; it is planned to accommodate one or another generalised formulation of Truth; it excludes the rest; or it admits only some as guests in the house. In other words our mental consciousness admits only partial truths.
(The mind of mortal man is led by words,
His sight retires behind the walls of Thought
And looks out only through half-opened doors.
He cuts the boundless Truth into sky-strips
And every strip he takes for all the heavens.
Savitri Book IV: Canto II: p.457)
Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence.
Our mental consciousness is individual in its perception. Whereas, Overmind consciousness is global in its perception. It can hold any number of seemingly fundamental differences and yet it can reconcile them together. Whereas, our mind cannot reconcile opposing truths.
For instance, mental reason views the Personal Divine and the Impersonal Divine as opposites. In an Impersonal Existence it considers the person and the personality, fictions of the Ignorance or temporary constructions. In the Person, on the contrary it views the opposite as true i.e. it considers the personal aspect real and impersonal aspect unreal.
Whereas, Overmind views them both as separable Powers of the one Existence. Each can pursue their independent self-affirmation; at the same time they can unite together their different modes of action. In this process they can create both in their independence and in their union different states of consciousness and being. All such states of consciousness and being can be valid and capable of coexistence.
A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries.
Both impersonal existence and consciousness(of the Divine) and personal existence and consciousness (of the Divine) are true and possible. Both Nirguna Brahman (Impersonal Divine) and Saguna Brahman (Personal Divine) are in Overmind equal and coexistent aspects of the Eternal.
Impersonality need not be devoid of personal aspects. Impersonality can manifest itself with personality as its subordinate mode of expression. Also equally, Personal aspect can be the reality with impersonality as a mode of its nature. The conscious Existence (Sat) manifests itself in an infinite variety of aspects. In its manifestation both Impersonal and Personal aspects face each other.
The aspects seen by the mental reason as irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives. What appear to mental reason as contraries are complementaries to the Overmind intelligence.
(Letters on Yoga: Vol 1: p.156: “It is the same with the Personal and Impersonal, the Saguna and Nirguna, the Silent and the Active Brahman. In the Reality they are not contrasted and incompatible aspects; what we call Personality and what we call Impersonality are inseparably fused together in a single Truth. In fact “fused together” even is a wrong phrase, because there they were never separated so that they have to be fused. All the quarrels about either the Impersonal being the only true truth or the Personal being the only highest truth are mind-created quarrels derivative from this dividing aspect of the Overmind.
The Overmind does not deny any of the aspects as the Mind does, it admits them all as aspects of the One Truth, but by separating them it originates the quarrel in the more ignorant and more limited and divided Mind, because the Mind cannot see how two opposite things can exist together in one Truth, how the Divine can be nir guno guni;—having no experience of what is behind the two words it takes each in an absolute sense. The Impersonal is Existence, Consciousness, Bliss, not a Person, but a state. The Person is the Existent, the Conscious, the Blissful; consciousness, existence, bliss taken as separate things are only states of his being. But in fact the two (personal being and eternal state) are inseparable and are one reality.”
Letters on Yoga: Vol 1: p.11: Personal and Impersonal Sides of the Divine
There is always the personal and the impersonal side of the Divine and the Truth and it is a mistake to think the impersonal alone true or important—for that leads to a void incompleteness in part of the being while only one side is given satisfaction. Impersonality belongs to the intellectual mind and the static self, personality to the soul and heart and dynamic being. Those who disregard the personal Divine ignore something which is profound and essential….
Many have had communion with the Personal Divine, through the mind and the heart—but that is not the complete or supreme realisation.
The usual experience of the Impersonal is that It is everywhere, without form or limitation in any place or time.
The impersonal Divine has no abode and cannot have; it is all-pervading. If anybody says the impersonal Divine has its abode in the heart he can be asked what he means by the impersonal Divine.)