Om Tat Sat
The highest interpretation hitherto made in human understanding and experience may thus be stated with the proviso that since it is human it must be incomplete.
The Absolute Unmanifested — Parabrahman, Purushottama, Parameswara (holding in himself the Parāshakti and in her the All).
SAT. The Existent (I Am.)
The Absolute containing all the power of the manifestation. The Absolute is Parabrahman- Mahāmāya . The Absolute is Purushottama- Parāprakriti . The Absolute is Parameswara-Adyā (original) Parāshakti .
OM. The Word of Manifestation.
A – The external manifestation (consciousness realised in the actual and concrete — seen by the human consciousness as the waking state.)
U – The internal manifestation (intermediate — the inner, not the inmost being — consciousness realised in the inner potentialities and intermediate states between the inmost supramental and the external — seen by the human consciousness as the subliminal and associated with the dream state.)
M – The inmost seed or condensed consciousness (the inmost supramental, glimpsedby the human consciousness as something superconscient, omniscient and omnipotent, and associated with the state of dreamless Sleep or full Trance.)
AUM – Turīya, the Fourth; the pure Spirit beyond these three, Atman consciousness entering into Tat Sat and able to identify with it. Believed to be obtainable in its absoluteness only in absolute Trance — nirvikalpa samādhi.
All this (first in the Upanishads) is the viewpoint from the mental consciousness. It is incomplete because two things that are one have been left out, the Personal Manifestation and the name of the Mahashakti . The subsequent growth of spiritual knowledge has brought about a constant effort to add these missing elements.
When the hidden secret has been discovered and made effective, the human consciousness will be exceeded, the superconscient made conscient and the subconscient or inconscient which is the inevitable shadow of the superconscient filled with the true spiritual and supramental consciousness. The Trance, Dream and Waking States (all imperfect at present and either touched with obscurity or limited) become each completely conscious and the walls, gaps or reversals of consciousness that intervene between them are demolished.
Tat then will appear in its entire truth, the Supreme Absolute, One in Two, each entirely in the other and both one in an ineffable Existence, Consciousness and Ananda .
Sat is the eternal and infinite truth of Sachchidananda ready for manifestation. It is the One Existence, but the Two in One are there, each in each, each perfect in the other.
OM is the manifestation. The Mahashakti comes forth from the Supreme for creation. In the eternal manifestation the Two in One are evident to each other; their identity and union are foundation of the diversity of this play, and it is the possession of the truth that makes the manifestation stable & eternal.
In the temporal creation Sat seems to be separated from Chit and Ananda . Hence the play of the inconscience becomes possible and the creation of an Ignorance and an ignorant Māyā . The Chit-Shakti has to reveal the Sat Purusha to herself and her creation and entirely to meet him and recover the true identity and union in the Ananda . She seems to be put out from him, but all the time she is in him and he in her. It is this concealed truth that has to become manifest and effective and its discovery is the secret of the new creation in which the superconscient and inconscient will become conscious and fill with the supreme Sacchidananda, One in Two and Two in One. Then the temporal manifestation will be recreated in the image of the Truth. It will be in harmony with the eternal manifestation, built by what comes down to it directly from the Eternal. For through the Ananda and the Supramental the eternal manifestation stands behind the temporal creation and secretly supports its involved and evolving movements.