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(Loretta:) “The new force – for those of you who were not here yesterday – is what they call in India ‘Satchitananda’: Existence, Consciousness and Bliss. It is the highest force in the universe. And Mother and Sri Aurobindo came to make it easier for it to come.”[1]

“The sleep-state ascends to a higher power of being, beyond thought into pure consciousness, beyond emotion into pure bliss, beyond will into pure mastery; it is the gate of union with the supreme state of Sachchidananda out of which all the activities of the world are born.”[2]

“That into which we merge ourselves in the cosmic consciousness is Sachchidananda. It is one eternal Existence that we then are, one eternal Consciousness which sees its own works in us and others, one eternal Will or Force of that Consciousness which displays itself in infinite workings, one eternal Delight which has the joy of itself and all its workings. It is itself stable, immutable, timeless, spaceless, supreme and it is still itself in the infinity of its workings, not changed by their variations, not broken up by their multiplicity, not increased or diminished by their ebbings and flowings in the seas of Time and Space, not confused by their apparent contrarieties or limited by their divinely-willed limitations. Sachchidananda is the unity of the many-sidedness of manifested things, Sachchidananda is the eternal harmony of all their variations and oppositions, Sachchidananda is the infinite perfection which justifies their limitations and is the goal of their imperfections.”[3]

“Sweet Mother, it is the separation of Sat, Chit and Ananda which has brought about ignorance, suffering. Then...

Why did they separate? (Laughter)
         Probably they had no moral notions! (Laughter)

(Long silence)

It is probable that if they had not separated, there would have been no universe as we have it. It was perhaps a necessity. But what you are asking is how it was not foreseen that it would happen in this way. Perhaps it was foreseen. It could have turned out well, it turned out badly. There! There are accidents.”[4]

“[T]hat’s exactly what Sri Aurobindo says, that one has forgotten, that due to this separation of Sat, Chit, Ananda, forgetfulness comes, forgetfulness of what one is; one thinks oneself to be somebody, you see, anyone at all, a boy, a girl, a man, a woman, a dog, a horse, anything at all, a stone, the sea, the sun; one believes oneself to be all this, instead of thinking oneself the One Divine — because, in fact, if one had continued thinking oneself the One Divine, there would have been no universe at all.
         That was what I wanted to tell him (indicating a child), that this phenomenon of separation seems to be indispensable for a universe to be there, otherwise it would always have remained as it was. But if we re-establish the unity, after having made it pass through this curve, you see, if we re-establish the unity, having benefited from the multiplicity, the division, then we have a unity of a higher quality, a unity which knows itself instead of the unity which doesn’t have to know itself, for there’s nothing which may know the other. When the Oneness is absolute, who can know the Oneness? We must at least be able to have an image, an appearance of something which is not it in order to understand what it is. I believe that this is the secret of the universe. Perhaps the Divine wanted really to know Himself, so He threw Himself out and then looked at Himself, and now He wants to enjoy this possibility of being Himself with the full knowledge of Himself. This becomes much more interesting.”[5]

See also