The Three Transformations of Consciousness in the Integral Yoga

In The Life Divine, Sri Aurobindo provides a detailed explanation of what he describes as the “triple transformation”. The first two, the psychic and spiritual transformations, are well-known steps in the spiritual journey and thus, for a good portion of the way, the traditional paths of yoga may provide a solid foundation. The third transformation involves the descent of the supramental consciousness into the earth-consciousness and the subsequent changes that this effects in the mind, life and physical form of the earth-nature. The traditional paths of yoga had not conce
ed themselves overmuch with the transformation of life on earth, either seeking a dissolution and merging of the consciousness in the Absolute, or attaining some world or plane of heaven beyond.

Sri Aurobindo observes: “There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis one in essence but complex in aspects, common to all but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one’s own way well and thoroughly. In this yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there — this psychic being takes charge of the sadhana and turns the whole being to the Truth, the Divine, with results in the mind, the vital and the physical consciousness which I need not go into here — that is the first transformation. We realise next the one Self, Brahman, Divine, first above the body, life, mind and not only within the heart supporting them — above and free and unattached as the static Self in all and dynamic too as the active Divine Being and Power, Ishwara-Shakti, containing the world and pervading it as well as transcending it, manifesting all cosmic aspects. But what is most important for us is that it manifests as a transcending Light, Knowledge, Power, Purity, Peace, Ananda of which we become aware and which descends into the being and progressively replaces the ordinary consciousness itself by its own movements — that is the second transformation. We realise also the consciousness itself as moving upward, ascending through many planes, physical, vital, mental, overmental to the supramental and Ananda planes. This is nothing new; it is stated in the Taittiriya Upanishad that there are five Purushas, the physical, the vital, the mental, the Truth Purusha (supramental) and the Bliss Purusha; it says that one has to draw the physical self into the vital self, the vital into the mental, the mental into the Truth self, the Truth self into the Bliss self and so attain perfection. But in this yoga we become aware not only of this taking up but of a pouring down of the power of the higher Self, so that there comes in the possibility of a descent of the supramental Self and Nature to dominate and change our present nature and turn it from nature of Ignorance into nature of Truth-Knowledge (and through the supramental into nature of Ananda) — this is the third or supramental transformation. it does not always go in this order, for with many the spiritual descent begins first in an imperfect way before the psychic is in front and in charge, but the psychic development has to be attained before a perfect and unhampered spiritual descent can take place, and the last or supramental change is impossible so long as the two first have not become full and complete. That’s the whole matter put as briefly as possible.” Sri Aurobindo, Integral Yoga: Sri Aurobindo’s Teaching and Method of Practice, The Integral Yoga and Other Systems of Yoga and Philosophy, pp. 35-42