The Seba library treats Chit in 9 passages, across 3 authors (including Aurobindo, Sri, Grof, Stanislav, Jung, Carl Gustav).
Chit eternally possesses its self-bliss; and since Chit is the universal conscious-stuff of being, conscious universal being is also in possession of conscious self-bliss, master of the universal delight of existence.
Aurobindo defines Chit as the universal conscious-stuff of being that inherently and eternally possesses self-bliss, making it both ontological ground and the medium through which Ananda is realized.
, The Synthesis of Yoga, 1948thesis
The Power of self-aware existence, whether drawn into itself or acting in the works of its consciousness and force, its knowledge and its will, Chit and Tapas, Chit and its Shakti, — that is Prakriti.
Aurobindo identifies Chit and its dynamic aspect Tapas as the ontological basis of Prakriti, equating conscious-force with the entire manifesting power of nature.
, The Synthesis of Yoga, 1948thesis
is Prakriti really power of Chit, in its nature force of creative self-conscience? On this essential problem all the rest hinges.
Aurobindo frames the central metaphysical question of The Life Divine as whether cosmic Force is mere mechanism or intrinsically the power of Chit — conscious creative self-awareness.
, The Life Divine, 1939thesis
In Matter Chit or Conscious-Force masses itself more and more to resist and stand out against other masses of the same Conscious-Force.
Aurobindo maps the involution of Chit into Matter, describing physical substance as Conscious-Force in its most self-divided, mutually resistant form.
, The Life Divine, 1939supporting
basic attributes of the Universal Mind as experienced by the LSD subjects can be best expressed by the Sanskrit word Sat-chit-ananda; it suggests infinite existence, infinite wisdom, and infinite bliss.
Grof reports that transpersonal LSD experiences of the Universal Mind are phenomenologically best captured by Sat-chit-ananda, providing empirical-experiential grounding for the Vedantic triad including Chit.
, Varieties of Transpersonal Experiences: Observations from LSD Psychotherapy, 1972supporting
Existence, Consciousness, Bliss, these are everywhere the three inseparable divine terms. None of them is really separate, though our mind and our mental experience can make not only the distinction, but the separation.
Aurobindo argues the inseparability of the Sat-Chit-Ananda triad, insisting that the mind’s apparent experience of unconsciousness is not a genuine absence of Chit but a shift in its mode of operation.
, The Synthesis of Yoga, 1948supporting
Sachchidananda is the unity of the many-sidedness of manifested things, Sachchidananda is the eternal harmony of all their variations and oppositions.
Aurobindo presents Sachchidananda — the compound in which Chit is the middle term — as the unifying ground beneath all apparent multiplicity and contradiction in the manifest world.
, The Synthesis of Yoga, 1948supporting
sat-chit-ananda, 126
Jung’s index in The Spirit in Man, Art, and Literature records sat-chit-ananda as a cross-referenced concept, indicating its relevance to his discussion of the self and transpersonal experience.
, The Spirit in Man, Art, and Literature, 1966aside
The Unknowable, if it is at all, may be a supreme state of Sachchidananda beyond our highest conceptions of existence, consciousness and bliss.
Aurobindo raises the possibility of a state beyond even Sachchidananda, gesturing toward an ineffable reality that transcends the Sat-Chit-Ananda formulation itself.
, The Life Divine, 1939aside