There are, then, these three divine conditions, states separately conceived of humanity’s god attainment. Man being limited in energy and discriminative rather than catholic in intellect, fastens usually on this separate conception and limits himself to one or other of these conditions; yogic method, also, being careful of the different natures of men, suits itself to their limitations, becomes selective and concentrates upon one of these conditions; or another. Or even it becomes partial as well as selective; for in its contact with god, it relates itself to a part of divine quality rather than the perfect divinity, to a god of mercy, the god, of justice, the divine master, the divine friend, or else with some aspect of divine impersonal being, to infinite rapture, to infinite force or to infinite calm and purity.
In the indwelling there may be the same limitations, in the becoming also they may persist. There is no fault to be found with this selective process or with this partiality. They are necessary; human limitations demand this device; human perfectibility it self finds its account in these concession. Nature knows her task and she proceeds to it with a wide, flexible and perfect wisdom which smiles at our impatient logical narrownesses and rigid, one-sighted consistencies. She knows she has an infinitely complex and variable material to deal with and must be infinitely complex and variable in her methods. We only consider precise method and ultimate fulfillment; she has to reckon on the way with thousand-armed struggles and infinite possibilities.
Nevertheless, her ultimate aim and the perfect and comprehensive yoga is that which embraces rather than selects. We are meant to be within the symbol of humanity what god is in himself and universally. Now god is free, absolute from these limitations and all-comprehensive. He is always one in his being, yet is both with and separate from his symbols and in that differentiated oneness and able to sand quite apart from them. So we too in our ultimate divine realisation when we have become one with our divine self, may and should be able also to stand out as the self still one in all things and beings, yet differentiated in the symbol, so as to enjoy a blissful divided closeness such as that of the lover and beloved mingling yet separate in their rapture; and may and should even be able to stand away from god with a sort of entire separateness holding his hand still, unlike the pure dualist, but still standing away from him so that we may enjoy that infinity of human relation with god which is the wonder and beauty and joy of dualistic religions. To accomplish this is the full, the purna yoga, and the sadhak who can attain to it, is in his condition the complete yogin.
Is such a triune condition of the soul possible? Logically, it would seem impossible; logically, all trinities are chimeras and a thing must be one thing at a time and cannot combine three such divergent states as oneness, differentiated oneness and effective duality. But in these matters an inch of experience runs farther than a yard of logic, and experience, runs you will find, affirms that the triune god-state is perfectly possible and simple once you have attained god’s fullness. We must not apply to the soul a logic which is based on the peculiarities of matter. It is true of a clod that it cannot be at the same time a clod hanging up or pasted on some bough, a clod protruding from the earth and a shapeless mass trodden into the mother soil. But this is because the clod is divided from the earthly form.
The soul is not divided from god by these barriers of material and dimension. What is true (of) matter is not true of spirit nor do the standards of form become facts applied to the formless. For matter is conscious being confined in form, the spirit is conscious being using form but unconfined in it; and it is the privilege of spirit that though indivisible in its pure being, it is freely self-divisible in its conscious experience and can concentrate itself in many states at a time. It is by this tapas, by this varied concentration of self-knowledge that divine existence creates and supports the world and is at one and the same (time) god and nature and world, personal and impersonal, pure and varied, qualified and without qualities, Krishna and Kali, Shiva and Brahma and Vishnu, man and animal and vegetable and stone, all aspects of himself and all symbols. We need not doubt therefore that we, recovering our divine reality, shall not be bound to a single condition or aspect but can command a triune or even a multiple soul-experience.
We, becoming god, become that which is the all and exceeds and transcends the all. Sarvabhutani atmaivabhud vijanatah. The soul of the perfect knower becomes all existent things and that transcends in which all things have their existence, ihaiva, without ceasing to possess his human centre of separate experience. For this is the entire divinity that is the result of the perfect and comprehensive yoga.
Excerpt from the book Essays Divine and Human by Sri Aurobindo