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Sri Aurobindo

"The Life Divine"

Book II

Book II



Chapter XV


This Self is to be won by the Truth and by an integral knowledge.
   Mundaka Upanishad1

Hear how thou shalt know Me in My totality... for even of the seekers who have achieved, hardly one knows Me in all the truth of My being.

This then is the origin, this the nature, these the boundaries I. of the Ignorance. Its origin is a limitation of knowledge, its distinctive character a separation of the being from its own integrality and entire reality; its boundaries are determined by this separative development of the consciousness, for it shuts us to our true self and to the true self and whole nature of things and obliges us to live in an apparent surface existence. A return or a progress to integrality, a disappearance of the limitation, a breaking down of separativeness, an overpassing of boundaries, a recovery of our essential and whole reality must be the sign and opposite character of the inner turn towards Knowledge. There must be a replacement of a limited and separative by an essential and integral consciousness identified with the original truth and the whole truth of self and existence. The integral Knowledge is something that is already there in the integral Reality: it is not a new or still non-existent thing that has to be created, acquired, learned, invented or built up by the mind; it must rather be discovered or uncovered, it is a Truth that is self-revealed to a spiritual endeavour: for it is there veiled in our deeper and greater self; it is the very stuff of our own spiritual consciousness, and it is by awaking to it even in our surface self that we have to possess it. There is an integral self-knowledge that we have to recover and, because the world-self also is our self, an integral world-knowledge. A knowledge that can be learned or constructed by the mind exists and has its value, but that is not what is meant when we speak of the Knowledge and the Ignorance.

An integral spiritual consciousness carries in it a knowledge of all the terms of being; it links the highest to the lowest through all the mediating terms and achieves an indivisible whole. At the highest summit of things it opens to the reality, ineffable because superconscient to all but its own self-awareness, of the Absolute. At the lowest end of our being it perceives the Inconscience from which our evolution begins; but at the same time it is aware of the One and the All self-involved in those depths, it unveils the secret Consciousness in the Inconscience. Interpretative, revelatory, moving between these two extremes, its vision discovers the manifestation of the One in the Many, the identity of the Infinite in the disparity of things finite, the presence of the timeless Eternal in eternal Time; it is this seeing that illumines for it the meaning of the universe. This consciousness does not abolish the universe; it takes it up and, transforms it by giving to it its hidden significance. It does not abolish the individual existence; it transforms the individual being and nature by revealing to them their true significance and enabling them to overcome their separateness from the Divine Reality and the Divine Nature.

An integral knowledge presupposes an integral Reality; for it Is the power of a Truth-Consciousness which is itself the consciousness of the Reality. But our idea and sense of Reality vary with our status and movement of consciousness, its sight, its stress, its intake of things; that sight or stress can be intensive and exclusive or extensive, inclusive and comprehensive. It is quite possible, -- and it is in its own field a valid movement for our thought and for a very high line of spiritual achievement, -- to affirm the existence of the ineffable Absolute, to emphasise its sole Reality and to negate and abolish for our self, to expunge from our idea and sense of reality, the individual being and the cosmic creation. The reality of the individual is Brahman the Absolute; the reality of the cosmos is Brahman the Absolute: the individual is a phenomenon, a temporal appearance in the cosmos; the cosmos itself is a phenomenon, a larger and more complex temporal appearance. The two terms. Knowledge and lgnoranes, belong only to this appearance; in order to reach an absolute superconsciousness both have to be transcended: ego-consciousness and cosmic consciousness are extinguished in that supreme transcendence and there remains only the Absolute. For the absolute Brahman exists only in its own identity and is beyond all other-knowledge; there the very idea of the knower and the known and therefore of the knowledge in which they meet and become one, disappears, is transcended and loses its validity, so that to mind and speech the absolute Brahman must remain always unattainable. In opposition to the view we have put forward or in completion of it, -- the view of the Ignorance itself as only either a limited or an involved action of the divine Knowledge, limited in the partly conscient, involved in the inconscient, -we might say from this other end of the scale of things that Knowledge itself is only a higher Ignorance, since it stops short of the absolute Reality which is self-evident to Itself but to mind Unknowable. This absolutism corresponds to a truth of thought and to a truth of supreme experience in the spiritual consciousness; but by itself it is not the whole of spiritual thought complete and comprehensive and it does not exhaust the possibilities of the supreme spiritual experience.

The absolutist view of reality, consciousness and knowledge is founded on one side of the earliest Vedantic thought, but it is not the whole of that thinking. In the Upanishads, in the inspired scripture of the most ancient Vedanta, we find the affirmation of the Absolute, the experience-concept of the utter and ineffable Transcendence; but we find also, not in contradiction to it but as its corollary, an affirmation of the cosmic Divinity, an experience-concept of the cosmic Self and the becoming of Brahman in the universe. Equally, we find the affirmation of the Divine Reality in the individual: this too is an experience-concept; it is seized upon not as an appearance, but as an actual becoming. In place of a sole supreme exclusive affirmation negating all else than the transcendent Absolute we find a comprehensive affirmation carried to its farthest conclusion: this concept of Reality and of Knowledge enveloping in one view the cosmic and the Absolute coincides fundamentally with our own; for it implies that the Ignorance too is a half-veiled part of the Knowledge and world-knowledge a part of self-knowledge. The lsha Upanishad Insists on the unity and reality of all the manifestations of the Absolute; it refuses to confine truth to any one aspect. Brahman is the stable and the mobile, the internal and the external, all that is near and all that is far whether spiritually or in the extension of Time and Space; it is the Being and all becomings, the Pure and Silent who Is without feature or action and the Seer and Thinker who organises the world and Its objects: it Is the One who becomes all that we are sensible of in the universe, the Immanent and that in which he takes up his dwelling. The Upanishad affirms the perfect and the liberating knowledge to be that which excludes neither the Self nor its creations: the liberated spirit sees all these as becomings of the Self-existent in an internal vision and by a consciousness which perceives the universe within itself instead of looking out on it, like the limited and egoistic mind, as a thing other than itself. To live in the cosmic Ignorance is a blindness, but to confine oneself in an exclusive absolutism of Knowledge is also a blindness: to know Brahman as at once and together the Knowledge and the Ignorance, to attain to the supreme status at once by the Becoming and the Non-Becoming, to relate together realisation of the transcendent and the cosmic self, to achieve foundation in the supramundane and a self-aware manifestation in the mundane. Is the integral knowledge; that is the possession of Immortality. It is this whole consciousness with its complete knowledge that builds the foundation of the Life Divine and makes its attainment possible. It follows that the absolute reality of the Absolute must be, not a rigid indeterminable oneness, not an infinity vacant of all that is not a pure self-existence attainable only by the exclusion of the many and the finite, but something which is beyond these definitions, beyond indeed any description either positive or negative. All affirmations and negations are expressive of its aspects, and it is through both a supreme affirmation and a supreme negation that we can arrive at the Absolute.

On the one side, then, presented to us as the Reality, we have an absolute Self-Existence, an eternal sole self-being, and through the experience of the silent and inactive Self or the detached immobile Purusha we can move towards this featureless and relationless Absolute, negate the actions of the creative Power, whether that be an illusory Maya or a formative prakriti, pass from all circling in cosmic error into the eternal Peace and Silence, get rid of our personal existence and find or lose ourselves in that sole true Existence. On the other side, we have a Becoming which is a true movement of Being, and both the Being and the Becoming are truths of one absolute Reality. The first view is founded on the metaphysical conception which formulates an extreme perception in our thought, an exclusive experience in our consciousness of the Absolute as a reality void of all relations and determinations: that imposes as its consequence a logical and practical necessity to deny the world of relativities as a falsity of unreal being, a Non-Existent (Asat), or at least a lower and evanescent, temporal and pragmatic self-experience, and to cut it away from the consciousness in order to arrive at liberation of the spirit from its false perceptions or its inferior creations. The second view is based on the conception of the Absolute as neither positively nor negatively limitable. It is beyond all relations in the sense that it is not bound by any relativities or limitable by them in its power of being: it cannot be tied down and circumscribed by our relative conceptions, highest or lowest, positive or negative; it is bound neither by our knowledge nor by our ignorance, neither by our concept of existence nor by our concept of non-existence. But neither can it be limited by any incapacity to contain, sustain, create or manifest relations: oil the contrary, the power to manifest itself in infinity of unity and infinity of multiplicity can be regarded as an inherent force, sign, result of its very absoluteness, and this possibility is in itself a sufficient explanation of cosmic existence. The Absolute cannot indeed be bound in its nature to manifest a cosmos of relations, but neither can it be bound not to manifest any cosmos. It Is not itself a sheer emptiness; for a vacant Absolute is no Absolute, -- our conception of a Void or Zero is only a conceptual sign of our mental inability to know or grasp it: it bears in itself some ineffable essentiality of all that is and all that can be; and since it holds in Itself this essentiality and this possibility, it must also hold in Itself in some way of its absoluteness either the permanent truth or the inherent, even if latent, realisable actuality of all that is fundamental to our or the world's existence. It is this realisable actuality actualised or this permanent truth deploying its possibilities that we call manifestation and see as the universe.

There is, then. In the conception or the realisation of the truth of the Absolute no inherent inevitable consequence of a rejection or a dissolution of the truth of the universe. The idea of an essentially unreal universe manifested somehow by an inexplicable Power of illusion, the Absolute Brahman regarding it not or aloof and not affecting it even as it is unaffected by it, is at bottom a carrying over, an imposing or imputation, adhyaropa, of an incapacity of our mental consciousness to That so as to limit it. Our mental consciousness, when it passes beyond its limits, loses its own way and means of knowledge and tends towards inactivity or cessation; it loses at the same time or tends to have no further hold on its former contents, no,' continuing conception of the reality of that which once was to it all that was real: we impute to absolute Parabrahman, conceived as non-manifest for ever, a corresponding inability or separation or aloofness from what has become or seems now to us unreal; it must, like our mind ill its cessation or self-extinction, be by its very nature of pure absoluteness void of all connection with this world of apparent manifestation, incapable of any supporting cognition or dynamic maintenance of it that gives it a reality, -- or, if there is such a cognition, it must be of the nature of an Is that is not, a magical Maya. But there is no binding reason to suppose that this chasm must exist; what our relative human consciousness is or is not capable of, is no test or standard of an absolute capacity; its conceptions cannot be applied to an absolute self-awareness: what is necessary for our mental ignorance in order to escape from itself cannot be the necessity of the Absolute which has no need of self-escape and no reason for refusing to cognise whatever is to it cognisable.

There is that unmanifest Unknowable; there is this manifest knowable, partly manifest to our ignorance, manifest entirely to the divine Knowledge which holds it in Its own infinity. If it is true that neither our ignorance nor our utmost and widest mental knowledge can give us a hold of the Unknowable, still it is also true that, whether through our knowledge or through our ignorance. That variously manifests itself; for it cannot be manifesting something other than itself, since nothing else can exist: in this variety of manifestation there is that Oneness and through the diversity we can touch the Oneness. But even so, even accepting this co-existence, it is still possible to pass a final verdict and sentence of condemnation on the Becoming and decide on the necessity of a renunciation of it and a return into the absolute Being. This verdict can be based on the distinction between the real reality of the Absolute and the partial and misleading reality of the relative universe. For we have in this unfolding of knowledge the two terms of the One and the Many, as we have the two terms of the finite and the infinite, of that which becomes and of that which does not become but for ever is, of that which takes form and of that which doss not take form, of Spirit and Matter, of the supreme superconscient and the nethermost Inconscience; in this dualism, and to get away from it, it is open to us to define Knowledge as the possession of one term and the possession of the other as Ignorance. The ultimate of our life would then be a drawing away from the lower reality of the Becoming to the greater reality of the Being, a leap from the Ignorance to the Knowledge and a rejection of the Ignorance, a departure from the many into the One, from the finite into the infinite, from form Into the formless, from the life of the material universe into the Spirit, from the hold of the inconscient upon us into the superconscient Existence. In this solution there is supposed to be a fixed opposition, an ultimate irreconcilability in each case between the two terms of our being. Or else, if both are a means of the manifestation of the Brahman, the lower is a false or imperfect clue, a means that must fail, a system of values that cannot ultimately satisfy us. Dissatisfied with the confusions of the multiplicity, disdainful of even the highest light and power and joy that it can reveal, we must drive beyond to the absolute one-pointedness and one-standingness in which all self-variation ceases. Unable by the claim of the Infinite upon us to dwell for ever in the bonds of the finite or to find there satisfaction and largeness and peace, we have to break all the bonds of individual and universal Nature, destroy all values, symbols, images, self-definitions, limitations of the inimitable and lose all littleness and division in the Self that is for ever satisfied with Its own infinity. Disgusted with forms, disillusioned of their false and transient attractions, wearied and discouraged by their fleeting impermanence and vain round of recurrence, we must escape from the cycles of Nature into the formlessness and featurelessness of permanent Being. Ashamed of Matter and Its grossness, impatient of the purposeless stir and trouble of Life, tired out by the goalless running of Mind or convinced of the vanity of all its aims and objects, we have to release ourselves into the eternal repose and purity of the Spirit. The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal. The Eternal Is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.

Our conception of the Knowledge and the Ignorance rejects this negation and the oppositions on which it is founded: it points to a larger if more difficult issue of reconciliation. For we see that these apparently opposite terms of One and Many, Form and the Formless, Finite and Infinite, are not so much opposites as complements of each other; not alternating values of the Brahman which in its creation perpetually loses oneness to find itself in multiplicity and, unable to discover itself in multiplicity, loses it again to recover oneness, but double and concurrent values which explain each other; not hopelessly incompatible alternatives, but two faces of the one Reality which can lead us to it by our realisation of both together and not only by testing each separately, -- even though such separate testing may be a legitimate or even an inevitable step or part of the process of knowledge. Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: but this is cured by the soul in the Becoming growing into knowledge, into awareness of the Being which becomes in the multiplicity all these existences and can so become because their truth is already there in its timeless existence. The integral knowledge of Brahman is a consciousness in possession of both together, and the exclusive pursuit of either closes the vision to one side of the truth of the omnipresent Reality. The possession of the Being who is beyond all becomings, brings to us freedom from the bonds of attachment and ignorance in the cosmic existence and brings by that freedom a free possession of the Becoming and of the cosmic existence. The knowledge of the Becoming is a part of knowledge; it acts as an Ignorance only because we dwell imprisoned in it, avidyayam antare, without possessing the Oneness of the Being, which is its base, its stuff, its spirit, its cause of manifestation and without which it could not be possible.

In fact, the Brahman is one not only in a featureless oneness beyond all relation, but in the very multiplicity of the cosmic existence. Aware of the works of the dividing mind but not itself limited by it. It finds its oneness as easily in the many, in relations, in becoming as in any withdrawal from the many, from relations, from becoming. Ourselves also, to possess even its oneness fully, must possess it, -- since it is there, since all is that, -- in the infinite self-variation of the cosmos. The infinity of the multiplicity finds itself explained and justified only when it is contained and possessed in the infinity of the One; but also the infinity of the One pours itself out and possesses itself in the infinity of the Many. To be capable of that outpouring of its energies as well as not to lose itself in it, not to recoil defeated from its boundlessness and endlessness of vicissitudes and differences as well as not to be self-divided by its variations, is the divine strength of the free Purusha, the conscious Soul in its possession of its own immortal self-knowledge. The finite self-variations of the Self in which the mind losing self-knowledge Is caught and dispersed among the variations, are yet not the denials but the endless expression of the Infinite and have no other meaning or reason for existence: the Infinite too, while it Possesses its delight of limitless being, finds also the joy of that very limitlessness in its infinite self-definition in the universe. The Divine Being is not incapable of taking innumerable forms because He is beyond all form in His essence, nor by assuming them does He lose His divinity, but pours out rather in them the delight of His being and the glories of His godhead; this gold does not cease to be gold because It shapes itself into all kinds of ornaments and coins Itself into many currencies and values, nor does the Earth-Power, principle of all this figured material existence, lose her Immutable divinity because she forms herself into habitable worlds, throws herself out in the hills and hollows and allows herself to be shaped into utensils of the hearth and household or as hard metal into the weapon and the engine. Matter, -- substance itself, subtle or dense, mental or material, -- is form and body of Spirit and would never have been created if it could not be made a basis for the self-expression of the Spirit. The apparent Inconscience of the material universe holds in itself darkly all that is eternally self-revealed in the luminous superconscient; to reveal it in Time is the slow and deliberate delight of Nature and the aim of her cycles.

But there are other conceptions of reality, other conceptions of the nature of knowledge which demand consideration. There is the view that all that exists is a subjective creation of Mind, a structure of Consciousness, and that the idea of an objective reality self-existent, independent of Consciousness, is an illusion, since we have and can have no evidence of any such independent self-existence of things. This way of seeing may lead to the affirmation of the creative Consciousness as the sole Reality or to the denial of all existence and the affirmation of Non-Existence or a nescient Zero as the sole Reality. For, in one view, the objects constructed by consciousness have no intrinsic reality, they are merely structures; even the consciousness that constructs them is itself only a flux of perceptions that assume an appearance of connection and continuity and create a sense of continuous time, but in reality these things have no stable basis as they are only an appearance of reality. This would mean that the reality is an eternal absence at once of all self-conscious existence and of all that constitutes movement of existence: Knowledge would mean a return to that from the appearance of the constructed universe. There would be a double and complete self-extinction, the disappearance of Purusha, the cessation or extinction of prakriti; for the conscious Soul and Nature are the two terms of our being and comprehend all that we mean by existence, and the negation of both is the absolute Nirvana. What is real, then, must be either an Inconscience, in which this flux and these structures appear, or a Superconscience beyond all idea of self or existence. But this view of the universe is only true of the appearance of things when we regard our surface mind as the whole of consciousness; as a description of the working of that Mind it is valid: there, undoubtedly, all looks like a flux and a construction by an impermanent Consciousness. But this cannot prevail as a whole account of existence if there is a greater and deeper self-knowledge and world-knowledge, a knowledge by identity, a consciousness to which that knowledge is normal and a Being of which that consciousness is the eternal self-awareness; for then the subjective and the objective can be real and intimate to that consciousness and being, both can be something of itself, sides of its identity, authentic to its existence.

On the other hand, if the constructing Mind or Consciousness is real and the sole reality, then the universe of material beings and objects may have an existence, but it is purely subjective-structural, made by Consciousness out of itself, maintained by it, dissolving into it in their disappearance. For if there is nothing else, no essential Existence or Being supporting the creative Power, and there is not, either, a sustaining Void or Nihil, then this Consciousness which creates everything must itself have or be an existence or a substance; if it can make structures, they must be constructions out of its own substance or forms of its own existence. A consciousness which is not that of an Existence or is not itself an existence, must be an unreality, a perceptive Force of a Void or in a Void raising there unreal structures made of nothing, -- a proposition which is not easily acceptable unless all others prove to be invalid. It then becomes apparent that what we see as consciousness must be a Being or an Existence out of whose substance of consciousness all is created.

But if we thus get back to the biune or the dual reality of Being and Consciousness, we can either suppose with Vedanta one original Being or with Sankhya a plurality of beings to whom Consciousness or some Energy to which we attribute consciousness presents its structures. If a plurality of separate original beings alone Is real, then, since each would be or create its own world in its own consciousness, the difficulty is to account for their relations in a single Identical universe; there must be a one Consciousness or one Energy,-corresponding to the Sankhya idea of a single prakriti which is the field of experience of many like Purushas, -- in which they meet in an identical mind-constructed universe. This theory of things has the advantage of accounting for the multitude of souls and multitude of things and the oneness in diversity of their experience, while at the same time it gives a reality to the separate spiritual growth and destiny of the individual being. But if we can suppose a One Consciousness, or a One Energy, creating a multitude of figures of itself and accommodating in its world a plurality of beings, there is no difficulty in supposing a one original Being who supports or expresses himself in a plurality of beings, souls or spiritual powers of his one-existence; it would follow also that all objects, all the figures of consciousness would be figures of the Being. It must then be asked whether this plurality and these figures are realities of the one Real Existence, or representative personalities and images only, or symbols or values created by Mind to represent It. This would depend largely on whether It is only Mind as we know it that is in action or a deeper and greater Consciousness, of which Mind is a surface instrument, executrix of its initiations, medium of its manifestations. If it is the former, the universe constructed and seen by Mind can only have a subjective or symbolic or representative reality: if the latter, then the universe and its natural beings and objects can be true realities of the One Existence, forms or powers of its being manifested by its force of being. Mind would be only an interpreter between the universal Reality and the manifestations of its creative Consciousness-Force, shakti, prakriti, Maya.

It is clear that a Mind of the nature of our surface intelligence can be only a secondary power of existence. For it bears the stamp of incapacity and ignorance as a sign that it is derivative and not the original creatrix; we see that it does not know or understand the objects it perceives, it has no automatic control of them; it has to acquire a laboriously built knowledge and controlling power. This initial incapacity could not be there if these objects were the Mind's own structures, creations of its self-Power. It may be that this is so because individual mind has only a frontal and derivative power and knowledge and there is a universal Mind that is whole, endowed with omniscience, capable of omnipotence. But the nature of Mind as we know it is an Ignorance seeking for knowledge; it is a knower of fractions and worker of divisions striving to arrive at a sum, to piece together a whole, -- it is not possessed of the essence of things or their totality: a universal Mind of the same character might know the sum of its divisions by force of its universality, but it would still lack the essential knowledge, and without the essential knowledge there could be no true integral knowledge. A consciousness possessing the essential and integral knowledge, proceeding from the essence to the whole and from the whole to the parts, would be no longer Mind, but a perfect Truth-Consciousness automatically possessed of inherent self-knowledge and world-knowledge. It is from this basis that we have to look at the subjective view of reality. It is true that there is no such thing as an objective reality independent of consciousness; but at the same time there is a truth in objectivity and it is this, that the reality of things resides in something that is within them and is independent of the interpretation our mind gives to them and of the structures it builds upon its observation. These structures constitute the mind's subjective image or figure of the universe, but the universe and its objects are not a mere image or figure. They are in essence creations of consciousness, but of a consciousness that is one with being, whose substance is the substance of Being and whose creations too are of that substance, therefore real. In this view the world cannot be a purely subjective creation of Consciousness; the subjective and the objective truth of things are both real, they are two sides of the same Reality.

In a certain sense, to use the relative and suggestive phrasing of our human language, all things are the symbols through which we have to approach and draw nearer to That by which we and they exist. The infinity of unity is one symbol, the infinity of the multiplicity is another symbol: again, since each thing in the multiplicity points back to the unity, since each thing that we can finite is a representative figure, a form-front, a silhouette shadowing out something of the infinite, all that defines itself in the universe, -- all its objects, happenings, idea-formations, life-formations, -- are in their turn each a clue and a symbol. To our subjective mind the infinity of existence is one symbol, the infinity of non-existence is another symbol. The infinity of the Inconscient and the infinity of the superconscient are two poles of the manifestation of the absolute Parabrahman, and our existence between these two poles and our passage from one to the other are a progressive seizing, a constant interpretation, a subjective building up in ourselves of this manifestation of the Unmanifest. Through such an unfolding of our self-existence we have to arrive at the consciousness of its ineffable Presence and of ourselves and the world and all that is and all that is not as the unveiling of that which never entirely unveils itself to anything other than Its own self-light eternal and absolute.

But this way of seeing things belongs to the action of the mind interpreting the relation between the Being and the external Becoming; it is valid as a dynamic mental representation corresponding to a certain truth of the manifestation, but subject to the proviso that these symbolic values of things do not make the things themselves mere significant counters, abstract symbols like mathematical formulae or other signs used by the mind for knowledge: for forms and happenings in the universe are realities significant of Reality; they are self-expressions of That, movements and powers of the Being. Each form is there because it is an expression of some power of That which inhabits it; each happening is a movement in the working out of some Truth of the Being in its dynamic process of manifestation. It is this significance that gives validity to the mind's interpretative knowledge, its subjective construction of the universe; our mind is primarily a percipient and interpreter, secondarily and derivatively a creator. This indeed is the value of all mental subjectivity that it reflects in it some truth of the Being which exists independently of the reflection, -- whether that independence presents itself as a physical objectivity or a supraphysical reality perceived by the mind but not perceptible by the physical senses. Mind, then, is not the original constructor of the universe: it is an intermediate power valid for certain actualities of being; an agent, an intermediary, it actualises possibilities and has its share in the creation, but the real creatrix is a Consciousness, an Energy inherent in the transcendent and cosmic Spirit.

There is a precisely opposite view of reality and knowledge which affirms an objective Reality as the only entire truth and an objective knowledge as the sole entirely reliable knowledge. This view starts from the idea of physical existence as the one fundamental existence and the relegation of consciousness, mind, soul or spirit to the position of a temporary outcome of the physical Energy in its cosmic action, -- if indeed soul or spirit has any existence. All that is not physical and objective has a lesser reality dependent on the physical and objective; it has to justify itself to the physical mind by objective evidence or a recognisable and verifiable relation to the truth of physical and external things before it can be given a passport of reality. But it is evident that this solution cannot be accepted in its rigour, as it has no integrality in it but looks at only one side of existence, even only one province or district of existence, and leaves all the rest unexplained, without inherent reality, without significance. If pushed to its extreme, it would give to a stone or a plum-pudding a greater reality and to thought, love, courage, genius, greatness, the human soul and mind facing an obscure and dangerous world and getting mastery over it an inferior dependent reality or even an unsubstantial and evanescent reality. For in this view these things so great to our subjective vision are valid only as the reactions of an objective material being to an objective material existence; they are valid only in so far as they deal with objective realities and make themselves effective upon them: the soul, if it exists, is only a circumstance of an objectively real world-Nature. But it could be held, on the contrary, that the objective assumes value only as it has a relation to the soul; it is a field, an occasion, a means for the soul's progression in Time: the objective is created as a ground of manifestation for the subjective. The objective world is only an outward form of becoming of the Spirit; it is here a first form, a basis, but it is not the essential thing, the main truth of being. The subjective and objective are two necessary sides of the manifested Reality and of equal value, and In the range of the objective itself the supraphysical object of consciousness has as much right to acceptance as the physical objectivity; it cannot be a priori set aside as a subjective delusion or hallucination.

In fact, subjectivity and objectivity are not independent realities, they depend upon each other; they are the Being, through consciousness, looking at itself as subject on the object and the same Being offering itself to its own consciousness as object to the subject. The more partial view concedes no substantive reality to anything which exists only in the consciousness, or, to put it more accurately, to anything to which the inner consciousness or sense bears testimony but which the outer physical senses do not provide with a ground or do not substantiate. But the outer senses can bear a reliable evidence only when they refer their version of the object to the consciousness and that consciousness gives a significance to their report, adds to its externality its own internal intuitive interpretation and justifies it by a reasoned adherence; for the evidence of the senses is always by itself imperfect, not altogether reliable and certainly not final, because it is incomplete and constantly subject to error. Indeed, we have no means of knowing the objective universe except by our subjective consciousness of which the physical senses themselves are instruments; as the world appears not only to that but in that, so it is to us. If we deny reality to the evidence of this universal witness for subjective or for supraphysical objectivities, there is no sufficient reason to concede reality to its evidence for physical objectivities; if the inner or the supraphysical objects of consciousness are unreal, the objective physical universe has also every chance of being unreal. In each case understanding, discrimination, verification are necessary; but the subjective and the supraphysical must have another method of verification than that which we apply successfully to the physical and external objective. Subjective experience cannot be referred to the evidence of the external senses; it has its own standards of seeing and its inner method of verification: so also supraphysical realities by their very nature cannot be referred to the judgment of the physical or sense mind except when they project themselves into the physical, and even then that judgment is often incompetent or subject to caution; they can only be verified by other senses and by a method of scrutiny and affirmation which is applicable to their own reality, their own nature.

There are different orders of reality; the objective and physical is only one order. It is convincing to the physical or externalising mind because it is directly obvious to the senses, while of the subjective and the supraphysical that mind has no means of knowledge except from fragmentary signs and data and inferences which are at every step liable to error. Our subjective movements and inner experiences are a domain of happenings as real as any outward physical happenings; but if the individual mind can know something of its own phenomena by direct experience, it is ignorant of what happens in the consciousness of others except by analogy with its own or such signs, data, inferences as its outward observation can give it. I am therefore inwardly real to myself, but the invisible life of others has only an indirect reality to me except in so far as it impinges on my own mind, life and senses. This is the limitation of the physical mind of man, and it creates in him a habit of believing entirely only in the physical and of doubting or challenging all that does not come into accord with his own experience or his own scope of understanding or square with his own standard or sum of established knowledge.

This ego-centric attitude has in recent times been elevated into a valid standard of knowledge; it has been implicitly or explicitly held as an axiom that all truth must be referred to the judgment of the personal mind, reason and experience of every man or else it must be verified or at any rate verifiable by a common or universal experience in order to be valid. But obviously this is a false standard of reality and of knowledge, since this means the sovereignty of the normal or average mind and its limited capacity and experience, the exclusion of what is supernormal or beyond the average intelligence. In its extreme, this claim of the individual to be the judge of everything is an egoistic illusion, a superstition of the physical mind, in the mass a gross and vulgar error. The truth behind it is that each man has to think for himself, know for himself according to his capacity, but his judgment can be valid only on condition that he is ready to learn and open always to a larger knowledge. It is reasoned that to depart from the physical standard and the principle of personal or universal verification will lead to gross delusions and the admission of unverified truth and subjective phantasy Into the realm of knowledge. But error and delusion and the introduction of personality and one's own subjectivity into the pursuit of knowledge are always present, and the physical or objective standards and methods do not exclude them. The probability of error is no reason for refusing to attempt discovery, and subjective discovery must be pursued by a subjective method of enquiry, observation and verification; research into the supraphysical must evolve, accept and test an appropriate means and methods other than those by which one examines the constituents of physical objects and the processes of Energy in material Nature.

To refuse to enquire upon any general ground preconceived and a prioriti is an obscurantism as prejudicial to the extension of knowledge as the religious obscurantism which opposed in Europe the extension of scientific discovery. The greatest inner discoveries, the experience of self-being, the cosmic consciousness, the inner calm of the liberated spirit, the direct effect of mind upon mind, the knowledge of things by consciousness in direct contact with other consciousness or with its objects, most spiritual experiences of any value, cannot be brought before the tribunal of the common mentality which has no experience of these things and takes its own absence or incapacity of experience as a proof of their invalidity or their non-existence. Physical truth of formulas, generalisations, discoveries founded upon physical observation can be so referred, but even there a training of capacity is needed before one can truly understand and judge; it is not every untrained mind that can follow the mathematics of relativity or other difficult scientific truths or judge of the validity either of their result or their process. All reality, all experience must indeed, to be held as true, be capable of verification by a same or similar experience; so, in fact, all men can have a spiritual experience and can follow it out and verify it in themselves, but only when they have acquired the capacity or can follow the inner methods by which that experience and verification are made possible. It is necessary to dwell for a moment on these obvious and elementary truths because the opposite ideas have been sovereign in a recent period of human mentality, -- they are now only receding, -- and have stood in the way of the development of a vast domain of possible knowledge. It is of supreme importance for the human spirit to be free to sound the depths of inner or subliminal reality, of spiritual and of what is still superconscient reality, and not to immure itself in the physical mind and its narrow domain of objective external solidities; for in that way alone can there come liberation from the Ignorance in which our mentality dwells and a release into a complete consciousness, a true and integral self-realisation and self-knowledge.

An integral knowledge demands an exploration, an unveiling of all the possible domains of consciousness and experience. For there are subjective domains of our being which lie behind the obvious surface; these have to be fathomed and whatever is ascertained must be admitted within the scope of the total reality. An inner range of spiritual experience is one very great domain of human consciousness; it has to be entered into up to its deepest depths and its vastest reaches. The supraphysical is as real as the physical; to know it is part of a complete knowledge. The knowledge of the supraphysical has been associated with mysticism and occultism, and occultism has been banned as a superstition and a fantastic error. But the occult is a part of existence; a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies, -- all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain, which is occult to the surface mind in so far as it passes beyond normal and enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for It brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic, -- for there is and can be no other magic than the utilisatlon of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.

All insistence on the sole or the fundamental validity of the objective real takes its stand on the sense of the basic reality of Matter. But it is now evident that Matter is by no means fundamentally real; it is a structure of Energy: it is becoming even a little doubtful whether the acts and creations of this Energy itself are explicable except as the motions of power of a secret Mind or Consciousness of which its processes and steps of structure are the formulas. It is therefore no longer possible to take Matter as the sole reality. The material interpretation of existence was the result of an exclusive concentration, a preoccupation with one movement of Existence, and such an exclusive concentration has its utility and is therefore permissible; in recent times it has justified itself by the many immense and the innumerable minute discoveries of physical Science. But a solution of the whole problem of existence cannot be based on an exclusive one-sided knowledge; we must know not only what Matter is and what are its processes, but what mind and life are and what are their processes, and one must know also spirit and soul and all that is behind the material surface: only then can we have a knowledge sufficiently integral for a solution of the problem. For the same reason those views of existence which arise from an exclusive or predominant preoccupation with Mind or with Life and regard Mind or Life as the sole fundamental reality, have not a sufficiently wide basis for acceptance. Such a preoccupation of exclusive concentration may lead to a fruitful scrutiny which sheds much light on Mind and Life, but cannot result in a total solution of the problem. It may very well be that an exclusive or predominant concentration on the subliminal being, regarding the surface existence as a mere system of symbols for an expression of its sole reality, might throw a strong light on the subliminal and its processes and extend vastly the powers of the human being, but it would not be by itself an integral solution or lead us successfully to the integral knowledge of Reality. In our view the Spirit, the Self is the fundamental reality of existence; but an exclusive concentration on this fundamental reality to the exclusion of all reality of Mind, Life or Matter except as an imposition on the Self or unsubstantial shadows cast by the Spirit might help to an independent and radical spiritual realisation but not to an integral and valid solution of the truth of cosmic and individual existence.

An integral knowledge then must be a knowledge of the truth of all sides of existence both separately and in the relation of each to all and the relation of all to the truth of the Spirit. Our present state is an Ignorance and a many-sided seeking; it seeks for the truth of all things but, -- as is evident from the insistence and the variety of the human mind's speculations as to the fundamental Truth which explains all others, the Reality at the basis of all things,-the fundamental truth of things, their basic reality must be found in some at once fundamental and universal Real; it is that which, once discovered, must embrace and explain all,-for "That being known all will be known'': the fundamental Real must necessarily be and contain the truth of all existence, the truth of the individual, the truth of the universe, the truth of all that is beyond the universe. The Mind, in seeking for such a Reality and testing each thing from Matter upwards to see if that might not be It, has not proceeded on a wrong intuition. All that is necessary is to carry the

But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence In a material, in a spatial and temporal universe, we see that on its obscurer side It reduces Itself, from whatever direction we look at or approach it. Into the fact of a many-sided self-Ignorance. We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence, -- that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence, -- that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self, -- that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end, -- that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence, -- that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,-that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the world; we are Ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal, -- that is the seventh, the practical ignorance.

Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness: it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in Its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious and Its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it, -- or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to "realise''.



Chapter XVI


When all the desires that cling to the heart Me loosed away from it, then the mortal becomes immortal, even here he possesses the Eternal.
   Brihadaranyaka Upanishad3

He becomes the Eternal and departs into the Eternal.
   Brihadaranyaka Upanishad4

This bodiless and immortal Life and Light is the Brahman.
    Brihadaranyaka Upanishad5

Long and narrow is the ancient Path, -- I have touched it, I have found it,- the Path by which the wise, blowers of the Eternal, attaining to salvation, depart hence to the high world of Paradise.
   Brihadaranyaka Upanishad6

l am a son of Earth, the soil is my mother... May she lavish on me her manifold treasure, her secret riches... May we speak the beauty of thee, 0 Earth, that is In thy villages and forests and assemblies and war and battles.
   Atharva Veda7

May Earth, soverein over the past and the future, make for us a wide world ... Earth that was the water on the Ocean and whose course the thinkers follow by the magic of their knowledge, she who has her heart of immortality covered up by the Truth in the supreme ether, may she establish for us light and power in that most high kingdom.
   Atharva Veda8

O Flame, thou foundest the mortal m a supreme immortality for increase of Inspired Knowledge day by day, for the seer who has thirst for the dual birth, thou Greatest divine bliss and human Joy.
   Rig Veda9

O Godhead, guard for us the Infinite and lavish the finite.
   Rig Veda10

But before we examine the principles and process of the evolutionary ascent of Consciousness, it is necessary to restate what our theory of integral knowledge affirms as fundamental truths of the Reality and its manifestation and what It admits as effectual sides and dynamic aspects but Is unable to accept as sufficient for a total explanation of existence and the universe. For truth of knowledge must base truth of life and determine the aim of life; the evolutionary process itself is the development of a Truth of existence concealed here m an original Inconscience and brought out from it by an emerging Consciousness which rises from gradation to gradation of its self-unfolding until it can manifest in itself the integral reality of things and a total self-knowledge. On the nature of that Truth from which it starts and which It has to manifest must depend the course of the evolutionary development,-the steps of its process and their significance.

First, we affirm an Absolute as the origin and support and secret Reality of all things. The Absolute Reality is indefinable and ineffable by mental thought and mental language; it is self-existent and self-evident to itself, as all absolutes are self-evident, but our mental affirmatives and negatives, whether taken separatively or together, cannot limit or define it. But at the same time there is a spiritual consciousness, a spiritual knowledge, a knowledge by identity which can seize the Reality in its fundamental aspects and its manifested powers and figures. All that is comes within this description and, if seen by this knowledge in its own truth or its occult meaning, can be regarded as an expression of the Reality and itself a reality. This manifested reality is self-existent in these fundamental aspects; for all the basic realities are a bringing out of something that is eternal and inherently true in the Absolute; but all that is not fundamental, all that Is temporary is phenomenal, is form and power dependent on the reality it expresses and is real by that and by its own truth of significance, the truth of what it carries in it, because it is that and not something fortuitous, not baseless, illusory, a vain constructed figure. Even what deforms and disguises, as falsehood deforms and disguises truth, evil deforms and disguises good, has a temporal reality as true consequences of the Inconscience; but these contrary figures, though real in their own field, are not essential but only contributory to the manifestation and serve it as a temporal form or power of its movement. The universal then is real by virtue of the Absolute of which it is a self-manifestation, and all that it contains is real by virtue of the universal to which it gives a form and figure.

The Absolute manifests itself in two terms, a Being and a Becoming. The Being is the fundamental reality; the Becoming is an effectual reality: it is a dynamic power and result, a creative energy and working out of the Being, a constantly persistent yet mutable form, process, outcome of its immutable formless essence. All theories that make the Becoming sufficient to itself are therefore half-truths, valid for some knowledge of the manifestation acquired by an exclusive concentration upon what they affirm and envisage, but otherwise valid only because the Being is not separate from the Becoming but present in it, constituted of it, inherent in its every infinitesimal atom and in its boundless expansion and extension. Becoming can only know itself wholly when it knows itself as Being; the soul in the Becoming arrives at self-knowledge and immortality when it knows the Supreme and Absolute and possesses the nature of the Infinite and Eternal. To do that is the supreme aim of our existence; for that is the truth of our being and must therefore be the inherent aim, the necessary outcome of our becoming: this truth of our being becomes in the soul a necessity of manifestation, in matter a secret energy, in life an urge and tendency, a desire and a seeking, in mind a will, aim, endeavour, purpose; to manifest what is from the first occult within it is the whole hidden trend of evolutionary Nature.

Therefore we accept the truth on which the philosophies of the supracosmic Absolute take their stand; musionism itself, even if we contest its ultimate conclusions, can still be accepted as the way in which the soul in mind, the mental being, has to see things in a spiritual-pragmatic experience when it cuts itself off from the Becoming in order to approach and enter into the Absolute. But also, since the Becoming is real and is inevitable in the very self-power of the Infinite and Eternal, this too is not a complete philosophy of existence. It is possible for the soul in the Becoming to know itself as the Being and possess the Becoming, to know itself as the Infinite in essence but also as the Infinite self-expressed in the finite, the timeless Eternal regarding itself and its works In the founding status and the developing motion of Time-eternity. This realisation is the culmination of the Becoming; it is the fulfilment of the Being In its dynamic reality. This too then must be part of the total truth of things, for it alone gives a full spiritual significance to the universe and justifies the soul in manifestation; an explanation of things that deprives cosmic and individual existence of all significance cannot be the whole explanation or the solution it proposes the sole true Issue.

The next affirmation which we put forward is that the fundamental reality of the Absolute is to our spiritual perception a Divine Existence, Consciousness and Delight of Being which is a supracosmlc Reality, self-existent, but also the secret truth underlying the whole manifestation; for the fundamental truth of Being must necessarily be the fundamental truth of Becoming. All is a manifestation of That; for it dwells even in all that seem to be its opposites and Its hidden compulsion on them to disclose it is the cause of evolution, on Inconscience to develop from itself its secret consciousness, on the apparent Non-Being to reveal in itself the occult spiritual existence, on the insensible neutrality of Matter to develop a various delight of being which must grow, setting itself free from its minor terms, its contrary dualities of pain and pleasure, into the essential delight of existence, the spiritual Ananda.

The Being is one, but this oneness is infinite and contains in itself an infinite plurality or multiplicity of itself: the One is the All; it is not only an essential Existence, but an All-Existence. The infinite multiplicity of the One and the eternal unity of the Many are the two realities or aspects of one reality on which the manifestation is founded. By reason of this fundamental verity of the manifestation the Being presents itself to our cosmic experience in three poises, -- the supracosmic Existence, the cosmic Spirit and the Individual Self in the Many. But the multiplicity permits of a phenomenal division of consciousness, an effectual Ignorance in which the Many, the individuals, cease to become aware of the eternal self-existent Oneness and are oblivious of the oneness of the cosmic Self in which and by which they live, move and have their being. But, by force of the secret Unity, the soul in becoming is urged by its own unseen reality and by the occult pressure of evolutionary Nature to come out of this state of Ignorance and recover eventually the knowledge of the one Divine Being and its oneness with it and at the same time to recover its spiritual unity with all individual beings and the whole universe. It has to become aware not only of itself in the universe but of the universe in itself and of the Being of cosmos as its greater self; the individual has to universalise himself and in the same movement to become aware of his supracosmic transcendence. This triple aspect of the reality must be included in the total truth of the soul and of the cosmic manifestation, and this necessity must determine the ultimate trend of the process of evolutionary Nature.

All views of existence that stop short of the Transcendence and ignore it must be incomplete accounts of the truth of being. The pantheistic view of the identity of the Divine and the Universe is a truth, for all this that is the Brahman: but it stops short of the whole truth when it misses and omits the supracosmic Reality. On the other side, every view that affirms the cosmos only and dismisses the individual as a by-product of the cosmic Energy, errs by laying too much emphasis on one apparent factual aspect of the world-action; it is true only of the natural individual and is not even the whole truth of that: for the natural individual, the nature-being, is indeed a product of the universal Energy, but is at the same time a nature-personality of the soul, an expressive formation of the inner being and person, and this soul is not a perishable cell or a dissoluble portion of the cosmic Spirit, but has its original immortal reality in the Transcendence. It is a fact that the cosmic Being expresses itself through the individual being, but also it is a truth that the Transcendental Reality expresses itself through both the individual existence and the Cosmos; the soul is an eternal portion of the Supreme and not a fraction of Nature. But equally any view that sees the universe as existent only in the individual consciousness must very evidently be a fragmentary truth: it is justified by a perception of the universality of the spiritual individual and his power of embracing the whole universe in his consciousness; but neither the cosmos nor the individual consciousness is the fundamental truth of existence; for both depend upon and exist by the transcendental Divine Being.

This Divine Being, Sachchidananda, is at once impersonal and personal: it is an Existence and the origin and foundation of all truths, forces, powers, existences, but It is also the one transcendent Conscious Being and the All-Person of whom all conscious beings are the selves and personalities; for He is their highest Self and the universal indwelling Presence. It is a necessity for the soul in the universe,-and therefore the Inner trend of the evolutionary Energy and its ultimate intention, -- to know and to grow into this truth of itself, to become one with the Divine Being, to raise its nature to the Divine Nature, its existence into the Divine Existence, its consciousness into the Divine Consciousness, its delight of being into the divine Delight of Being, and to receive all this into its becoming, to make the becoming an expression of that highest Truth, to be possessed inwardly of the Divine Self and Master of its existence and to be at the same time wholly possessed by Him and moved by His Divine Energy and live and act in a complete self-giving and surrender. On this side the dualistic and theistic views of existence which affirm the eternal real existence of God and the Soul and the eternal real existence and cosmic action of the Divine Energy, express also a truth of the integral existence; but their formulation falls short of the whole truth if it denies the essential unity of God and Soul or their capacity for utter oneness or ignores what underlies the supreme experience of the merger of the soul in the Divine Unity through love, through union of consciousness, through fusion of existence in existence.

The manifestation of the Being in our universe takes the shape of an involution which is the starting-point of an evolution, -- Matter the nethermost stage. Spirit the summit. In the descent into involution there can be distinguished seven principles of manifested being, seven gradations of the manifesting Consciousness of which we can get a perception or a concrete realisation of their presence and immanence here or a reflected experience. The first three are the original and fundamental principles and they form universal states of consciousness to which we can rise; when we do so, we can become aware of supreme planes or levels of fundamental manifestation or self-formulation of the spiritual reality in which is put in front the unity of the Divine Existence, the power of the Divine Consciousness, the bliss of the Divine Delight of existence,-not concealed or disguised as here, for we can possess them in their full independent reality. A fourth principle of supramental Truth-Consciousness is associated with them; manifesting unity in infinite multiplicity, it is the characteristic power of self-determination of the Infinite. This quadruple power of the supreme existence, consciousness and delight constitutes an upper hemisphere of manifestation based on the Spirit's eternal self-knowledge. If we enter into these principles or into any plane of being in which there is the pure presence of the Reality, we find in them a complete freedom and knowledge. The other three powers and planes of being, of which we are even at present aware, form a lower hemisphere of the manifestation, a hemisphere of Mind, Life and Matter. These are in themselves powers of the superior principles; but wherever they manifest in a separation from their spiritual sources, they undergo as a result a phenomenal lapse into a divided in place of the true undivided existence: this lapse, this separation creates a state of limited knowledge exclusively concentrated on its own limited world-order and oblivious of all that is behind it and of the underlying unity, a state therefore of cosmic and individual Ignorance.

In the descent into the material plane of which our natural life is a product, the lapse culminates in a total Inconscience out of which an involved Being and Consciousness have to emerge by a gradual evolution. This inevitable evolution first develops, as it is bound to develop. Matter and a material universe; in Matter, Life appears and living physical beings; in Life, Mind manifests and embodied thinking and living beings; in Mind, ever increasing its powers and activities in forms of Matter, the supermind or Truth-Consciousness must appear, inevitably, by the very force of what is contained in the Inconscience and the necessity in Nature to bring it into manifestation. supermind appearing manifests the Spirit's self-knowledge and whole-knowledge in a supramental living being and must bring about by the same law, by an Inherent necessity and Inevitability, the dynamic manifestation here of the divine Existence, Consciousness and Delight of existence. It is this that is the significance of the plan and order of the terrestrial evolution; it is this necessity that must determine all its steps and degrees, its principle and its process. Mind, Life and Matter are the realised powers of the evolution and well-known to us; supermind and the triune aspects of Sachchidananda are the secret principles which are not yet put in front and have still to be realised in the forms of the manifestation, and we know them only by hints and a partial and fragmentary action still not disengaged from the lower movement and therefore not easily recognisable. But their evolution too is part of the destiny of the soul in the Becoming, -- there must be a realisation and dynamisation in earth-life and in Matter not only of Mind but of all that is above it, all that has descended indeed but is still concealed in earth-life and Matter.

Our theory of the integral knowledge admits Mind as a creative principle, a power of the Being, and assigns it its place in the manifestation; it similarly accepts Life and Matter as powers of the Spirit and in them also is a creative Energy. But the view of things that makes Mind the sole or the supreme creative principle and the philosophies that assign to Life or Matter the same sole reality or predominance, are expressions of a half-truth and not the integral knowledge. It is true that when Matter first emerges it becomes the dominant principle; it seems to be and is within its own field the basis of all things, the constituent of all things, the end of all things: but Matter itself is found to be a result of something that is not Matter, of Energy, and this Energy cannot be something self-existent and acting in the Void, but can turn out and, when deeply scrutinised, seems likely to turn out to be the action of a secret Consciousness and Being: when the spiritual knowledge and experience emerge, this becomes a certitude, -- it is seen that the creative Energy in Matter is a movement of the power of the Spirit. Matter itself cannot be the original and ultimate reality. At the same time the view that divorces Matter and Spirit and puts them as opposites is unacceptable; Matter is a form of Spirit, a habitation of Spirit, and here in Matter itself there can be a realisation of Spirit.

It is true again that Life when it emerges becomes dominant, turns Matter into an instrument for its manifestation, and begins to look as if it were itself the secret original principle which breaks out into creation and veils itself in the forms of Matter; there is a truth in this appearance and this truth must be admitted as a part of the integral knowledge. Life, though not the original Reality, is yet a form, a power of it which is missioned here as a creative urge in Matter. Life, therefore, has to be accepted as the means of our activity and the dynamic mould into which we have here to pour the Divine Existence; but it can so be accepted only because it is a form of a Divine Energy which is itself greater than the Life-force. The Life-principle is not the whole foundation and origin of things; its creative working cannot be perfected and sovereignly fulfilled or even find its true movement until it knows itself as an energy of the Divine Being and elevates and subtilises its action into a free channel for the outpourings of the superior Nature.

Mind in its turn, when it emerges, becomes dominant; it uses Life and Matter as means of its expression, a field for its own growth and sovereignty, and it begins to work as if it were the true reality and the creator even as it is the witness of existence. But Mind also is a limited and derivative power; it is an outcome of overmind or it is here a luminous shadow thrown by the divine supermind: it can only arrive at its own perfection by admitting the light of a larger knowledge; it must transform its own more ignorant, imperfect and conflicting powers and values into the divinely effective potencies and harmonious values of the supramental Truth-Consciousness. All the powers of the lower hemisphere with their structures of the Ignorance can find their true selves only by a transformation in the light that descends to us from the higher hemisphere of an eternal self-knowledge.

All these three lower powers of being build upon the Inconscient and seem to be originated and supported by it: the black dragon of the Inconscience sustains with its vast wings and its back of darkness the whole structure of the material universe; Its energies unroll the flux of things, its obscure Intimations seem to be the starting-point of consciousness Itself and the source of all life-Impulse. The Inconscient, In consequence of this origination and predominance. Is taken now by a certain line of enquiry as the real origin and creator. It has Indeed to be accepted that an inconscient force, an inconscient substance are the starting-point of the evolution, but it is a conscious Spirit and not an inconscient Being that is emerging in the evolution. The Inconscient and its primary works are penetrated by a succession of higher and higher powers of being and are made subject to Consciousness so that its obstructions to the evolution, its circles of restriction, are slowly broken, the Python coils of its obscurity shot through by the arrows of the Sun-God; so are the limitations of our material substance diminished until they can be transcended and mind, life and body can be transformed through a possession of them by the greater law of divine Consciousness, Energy and Spirit. The integral knowledge admits the valid truths of all views of existence, valid in their own field, but it seeks to get rid of their limitations and negations and to harmonise and reconcile these partial truths in a larger truth which fulfils all the many sides of our being in the one omnipresent Existence.

At this point we must take a step farther and begin to regard the metaphysical truth we have so stated as a determinant not only of our thought and inner movements but of our life-direction, a guide to a dynamic solution of our self-experience and world-experience. Our metaphysical knowledge, our view of the fundamental truth of the universe and the meaning of existence, should naturally be the determinant of our whole conception of life and attitude to it; the aim of life, as we conceive it, must be structured on that basis. Metaphysical philosophy is an attempt to fix the fundamental realities and principles of being as distinct from its processes and the phenomena which result from those processes. But it is on the fundamental realities that the processes depend: our own process of life, its aim and method, should be in accordance with the truth of being that we see; otherwise our metaphysical truth can be only a play of the intellect without any dynamic importance. It is true that the intellect must seek after truth for its own sake without any illegitimate interference of a preconceived idea of life-utility. But still the truth, once discovered, must be realisable in our inner being and our outer activities: if it is not, it may have an Intellectual but not an integral importance; a truth for the intellect, for our life it would be no more than the solution of a thought-puzzle or an abstract unreality or a dead letter. Truth of being must govern truth of life; it cannot be that the two have no relation or interdependence. The highest significance of life to us, the fundamental truth of existence, must be also the accepted meaning of our own living, our aim, our ideal.

There are, roughly, from this viewpoint, four main theories, or categories of theory, with their corresponding mental attitudes and ideals in accordance with four different conceptions of truth of existence. These we may call the supracosmic, the cosmic and terrestrial, the supraterrestrial or other-worldly, and the integral or synthetic or composite, the theories that try to reconcile the three factors, -- or any two of them, -- which the other views tend to isolate. In this last category would fall our view of our existence here as a Becoming with the Divine Being for its origin and its object, a progressive manifestation, a spiritual evolution with the supracosmic for its source and support, the other-worldly for a condition and connecting link and the cosmic and terrestrial for its field, and with human mind and life for its nodus and turning-point of release towards a higher and a highest perfection. Our regard then must be on tile three first to see where they depart from the integralising view of life and how far tile truths they stand on fit into its structure.

In the supracosmic view of things the supreme Reality is alone entirely real. A certain illusoriness, a sense of the vanity of cosmic existence and individual being is a characteristic turn of this seeing of things, but it is not essential, not an indispensable adjunct to its main thought-principle. In the extreme forms of its world-vision human existence has no real meaning; it is a mistake of the soul or a delirium of the will to live, an error or ignorance which somehow overcasts the absolute Reality. The only true truth is the supracosmic; or, in any case, the Absolute, the Parabrahman is the origin and goal of all existence, all else is an Interlude without any abiding significance. If so. It would follow that the one thing to be done, the one wise and needful way of our being Is to get away from all living, whether terrestrial or celestial, as soon as our Inner evolution or some hidden law of the spirit makes that possible. True, the illusion is real to itself, the vanity pretends to be full of purpose; its laws and facts, -- they are only facts and not truths, empirical and not real realities, -- are binding on us so long as we rest in the error. But from any standpoint of real knowledge, in any view of the true truth of things, all this self-delusion would seem to be little better than the laws of a cosmic madhouse; so long as we are mad and have to remain in the madhouse, we are perforce subject to its rules and we must make, according to our temperament, the best or the worst of them, but always our proper aim is to get cured of our insanity and depart into light and truth and freedom. Whatever mitigations may be made in the severity of this logic, whatever concessions validating life and personality for the time being, yet from this viewpoint the true law of living must be whatever rule can help us soonest to get back to self-knowledge and lead by the most direct road to Nirvana; the true ideal must be an extinction of the individual and the universal, a self-annulment in the Absolute. This ideal of self-extinction which is boldly and clearly proclaimed by the Buddhists, is in Vedantic thought a self-finding: but the self-finding of the individual by his growth into his true being in the Absolute would only be possible if both are interrelated realities; it could not apply to the final world-abolishing self-affirmation of the Absolute in an unreal or temporary individual by the annulment of the false personal being and by the destruction of all individual and cosmic existence for that individual consciousness, -- however much these errors may go on, helplessly inevitable, in the world of Ignorance permitted by the Absolute, in a universal, eternal and indestructible Avidya.

But this idea of the total vanity of life is not altogether an inevitable consequence of the supracosmic theory of existence. In the Vedanta of the Upanishads, the Becoming of Brahman is accepted as a reality; there is room therefore for a truth of the Becoming: there is in that truth a right law of life, a permissible satisfaction of the hedonistic element in our being, its delight of temporal existence, an effective utilisation of its practical energy, of the executive force of consciousness in it; but, the truth and law of its temporal becoming once fulfilled, the soul has to turn back to its final self-realisation, for its natural highest fulfilment is a release, a liberation into its original being, its eternal self, its timeless reality. There is a circle of becoming starting from eternal Being and ending in it; or, from the point of view of the Supreme as a personal or superpersonal Reality, there is a temporary play, a game of becoming and living in the universe. Here, evidently, there is no other significance of life than the will of the Being to become, the will of consciousness and the urge of its force towards becoming, its delight of becoming; for the individual, when that is withdrawn from him or fulfilled in him and no longer active, the becoming ceases: but otherwise the universe persists or always comes back into manifestation, because the will to become is eternal and must be so since it is the inherent will of an eternal Existence. It may be said that one defect in this view of things is the absence of any fundamental reality of the individual, of any abiding value and significance of his natural or his spiritual activity: but it can be replied that this demand for a permanent personal significance, for a personal eternity, is an error of our ignorant surface consciousness; the individual is a temporary becoming of the Being, and that is a quite sufficient value and significance. It may be added that in a pure or an absolute Existence there can be no values and significances: in the universe values exist and are indispensable, but only as relative and temporary buildings; there can be no absolute values, no eternal and self-existent significances in a Time-structure. This sounds conclusive enough and it seems that nothing more can be said about the matter. And yet the question remains over; for the stress on our Individual being, the demand on it, the value put on individual perfection and salvation is too great to be dismissed as a device for a minor operation, the coiling and uncoiling of an insignificant spiral amid the vast ell-clings of the Eternal's becoming in the universe.

The cosmic-terrestrial view which we may take next as the exact opposite of the supracosmic, considers cosmic existence as real; it goes farther and accepts it as the only reality, and its view Is confined, ordinarily, to life in the material universe. God, if God exists, is an eternal Becoming; or if God does not exist, then Nature,-whatever view we may take of Nature, whether we regard it as a play of Force with Matter or a great cosmic Life or even admit a universal impersonal Mind in Life and Matter, -- is a perennial becoming. Earth is the field or it is one of the temporary fields, man is the highest possible form or only one of the temporary forms of the Becoming. Man individually may be altogether mortal; mankind also may survive only for a certain short period of the earth's existence; earth itself may bear life only for a rather longer period of its duration in the solar system; that system may itself one day come to an end or at least cease to be an active or productive factor in the Becoming; (he universe we live in may itself dissolve or contract again into the seedstate of its Energy: but the principle of Becoming is eternal, -- or at least as eternal as anything can be in the obscure ambiguity of existence. It is indeed possible to suppose a persistence of man the individual as a psychic entity in Time, a continuous terrestrial or cosmic ensouling or reincarnation without any after-life or other-life elsewhere: in that case one may either suppose an ideal of constantly increasing perfection or approach to perfection or a growth towards an enduring felicity somewhere in the universe as the aim of this endless Becoming. But in an extreme terrestrial view this is with difficulty tenable. Certain speculations of human thought have tended m this direction, but they have not taken a substantial body. A perpetual persistence in the Becoming is usually associated with the acceptance of a greater supraterrestrial existence.

In the ordinary view of a sole terrestrial life or a restricted transient passage in the material universe, -- for possibly there may be thinking living beings in other planets, -- an acceptance of man's mortality and a passive endurance of it or an active dealing with a limited personal or collective life and life-aims are the only choice possible. The one high and reasonable course for the individual human being,-unless indeed he is satisfied with pursuing his personal purposes or somehow living his life until it passes out of him, -- is to study the laws of the Becoming and take the best advantage of them to realise, rationally or intuitionally, inwardly or in the dynamism of life, its potentialities in himself or for himself or in or for the race of which he is a member; his business Is to make the most of such actualities as exist and to seize on or to advance towards the highest possibilities that can be developed here or are in the making. Only mankind as a whole can do this with entire effect, by the mass of individual and collective action, in the process of time, in the evolution of the race-experience: but the individual man can help towards it in his own limits, can do all these things for himself to a certain extent in the brief space of life allotted to him; but, especially, his thought and action can be a contribution towards the present intellectual, moral and vital welfare and the future progress of the race. He is capable of a certain nobility of being; an acceptance of his inevitable and early individual annihilation does not preclude him from making a high use of the will and thought which have been developed in him or from directing them to great ends which shall or may be worked out by humanity. Even the temporary character of the collective being of humanity does not so very much matter, -- except in the most materialist view of existence; for so long as the universal Becoming takes the form of human body and mind, the thought, the will It has developed in Its human creature will work itself out and to follow that intelligently is the natural law and best rule of human life. Humanity and its welfare and progress during its persistence on earth provide the largest field and the natural limits for the terrestrial aim of our being; the superior persistence of the race and the greatness and importance of the collective life should determine the nature and scope of our ideals. But if the progress or welfare of humanity be excluded as not our business or as a delusion, the individual is there; to achieve his greatest possible perfection or make the most of his life in whatever way his nature demands will then be life's significance.

The supraterrestrial view admits the reality of the material cosmos and it accepts the temporary duration of earth and human life as the first fact we have to start from; but it adds to it a perception of other worlds or planes of existence which have an eternal or at least a more permanent duration; it perceives behind the mortality of the bodily life of man the immortality of the soul within him. A belief in the immortality, the eternal persistence of the individual human spirit apart from the body is the keyword of this conception of life. That of itself necessitates its other belief in higher planes of existence than the material or terrestrial, since for a disembodied spirit there can be no abiding place in a world whose every operation depends upon some play of force, whether spiritual, mental, vital or material, in and with the forms of Matter. There arises from this view of things the idea that the true home of man is beyond and that the earth-life is in some way or other only an episode of his immortality or a deviation from a celestial and spiritual into a material existence.

But what then is the character, the origin and the end of this deviation? There is first the idea of certain religions, long persistent but now greatly shaken or discredited, that man is a being primarily created as a material living body upon earth into which a newly born divine soul is breathed or else with which it is associated by the fiat of an almighty Creator. A solitary episode, this life is his one opportunity from which he departs to a world of eternal bliss or to a world of eternal misery either according as the general or preponderant balance of his acts is good or evil or according as he accepts or rejects, knows or ignores a particular creed, mode of worship, divine mediator, or else according to the arbitrary predestining caprice of his Creator. But that is the supraterrestrial theory of life in its least rational form of questionable creed or dogma. Taking the idea of the creation of a soul by the physical birth as our starting-point, we may still suppose that by a natural law, common to all, the rest of its existence has to be pursued beyond in a supraterrestrial plane, when the soul has shaken off from it its original matrix of matter like a butterfly escaped from the chrysalis and disporting itself in the air on its light and coloured wings. Or we may suppose preferably a preterrestrial existence of the soul, a fall or descent into matter and a reascension into celestial being. If we admit the soul's pre-existence, there is no reason to exclude this last possibility as an occasional spiritual occurrence, -- a being belonging to another plane of existence may, conceivably, assume for some purpose the human body and nature: but this is not likely to be the universal principle of earth-existence or a sufficient rationale for the creation of the material universe.

It is also sometimes supposed that the solitary life on earth is a stage only and the development of the being nearer to its original glory occurs in a succession of worlds which are so many other stages of its growth, stadia of its journey. The material universe, or earth especially, will then be a sumptuously appointed field created by a divine power, wisdom or caprice for the enacting of this interlude. According to the view we choose to take of the matter, we shall see in it a place of ordeal, a field of development or a scene of spiritual fall and exile. There is too an Indian view which regards the world as a garden of the divine Lila, a play of the divine Being with the conditions of cosmic existence in this world of an inferior Nature; the soul of man takes part in the Lila through a protracted series of births, but it is destined to reascend at last into the proper plane of the Divine Being and there enjoy an eternal proximity and communion: this gives a certain rationale to the creative process and the spiritual adventure which is either absent or not clearly indicated in the other accounts of this kind of soul-movement or soulcycle. Always there are three essential characteristics in all these varying statements of the common principle: first, the belief in the individual immortality of the human spirit; secondly, as a necessary consequence, the idea of its sojourn on earth as a temporary passage or a departure from its highest eternal nature and of a heaven beyond as its proper habitation; thirdly, an emphasis on the development of the ethical and spiritual being as the means of ascension and therefore the one proper business of life in this world of Matter.

These are the three fundamental ways of seeing, each with its mental attitude towards life, that can be adopted with regard to our existence; the rest are usually midway stations or else variations or composites which attempt to adapt themselves more freely to the complexity of the problem. For, practically, it is impossible for man taken as a race, whatever a few individuals may succeed in doing, to guide his life permanently or wholly by the leading motive of any of these three attitudes, uniquely, to the exclusion of the others' claim upon his nature. A confused amalgam of two or more of them, a conflict or division of his life-motives between them or some attempt at synthesis Is his way of dealing with the various impulses of his complex being and the intuitions of his mind to which they appeal for their sanction. Almost all men normally devote the major part of their energy to the life on earth, to the terrestrial needs, interests, desires, ideals of the individual and the race. It could not be otherwise; for the care of the body, the sufficient development and satisfaction of the vital and the mental being of man, the pursuit of high individual and large collective ideals which start from the idea of an attainable human perfection or nearer approach to perfection through his normal development, are imposed upon us by the very character of our terrestrial being; they are part of its law, its natural impulse and rule, its condition of growth, and without these things man could not attain to his full manhood. Any view of our being which neglects, unduly belittles or intolerantly condemns them, is therefore by that very fact, whatever its other truth or merit or utility, or whatever its suitability to individuals of a certain temperament or in a certain stage of spiritual evolution, unfit to be the general and complete rule of human living. Nature takes good care that the race shall not neglect these aims which are a necessary part of her evolution; for they fall within the method and stages of the divine plan in us, and a vigilance for her first steps and for the maintenance of their mental and material ground is a preoccupation which she cannot allow to go into the background, since these things belong to the foundation and body of her structure.

But also she has implanted in us a sense that there is something in our composition which goes beyond this first terrestrial nature of humanity. For this reason the race cannot accept or follow for a very long time any view of being which ignores this higher and subtler sense and labours to confine us entirely to a purely terrestrial way of living. The intuition of a beyond, the idea and feeling of a soul and spirit in us which is other than the mind, life and body or is greater, not limited by their formula, returns upon us and ends by resuming possession. The ordinary man satisfies this sense easily enough by devoting to it his exceptional moments or the latter part of his life when age shall have blunted the zest of his earthly nature, or by recognising it as something behind or above his normal action to which he can more or less imperfectly direct his natural being: the exceptional man turns to the supraterrestrial as the one aim and law of living and diminishes or mortifies as much as possible his earthly parts in the hope of developing his celestial nature. There have been epochs in which the supraterrestrial view has gained a very powerful hold and there has been a vacillation between an imperfect human living which cannot take its large natural expansion and a sick ascetic longing for the celestial life which also does not acquire in more than a few its best pure and happy movement. This is a sign of the creation of some false war in the being by the setting up of a standard or a device that ignores the law of evolutionary capacity or an overstress that misses the reconciling equation which must exist somewhere in a divine dispensation of our nature.

But, finally, there must open in us, as our mental life deepens and subtler knowledge develops, the perception that the terrestrial and the supraterrestrial are not the only terms of being; there is something which is supracosmic and the highest remote origin of our existence. This perception is easily associated by spiritual enthusiasm, by the height and ardour of the soul's aspiration, by the philosophic aloofness or the strict logical intolerance of our intellect, by the eagerness of our will or by a sick disgust in our vital being discouraged by the difficulties or disappointed by the results of life, -- by any or all of these motive-forces, -- with a sense of the entire vanity and unreality of all else than this remote Supreme, the vanity of human life, the unreality of cosmic existence, the bitter ugliness and cruelty of earth, the insufficiency of heaven, the aimlessness of the repetition of births in the body. Here again the ordinary man cannot really live with these ideas; they can only give at most a greyness and restless dissatisfaction to the life in which he must still continue: but the exceptional man abandons all to follow the truth he has seen and for him they can be the needed food of his spiritual impulse or a stimulus to the one achievement that Is now for him the one thing that matters. Periods and countries there have been, in which this view of being has become very powerful; a considerable part of the race has swerved aside to the life of the ascetic,-not always with a real call to it, -- the rest adhered to the normal life but with an underlying belief in its unreality, a belief which can bring about by too much reiteration and insistence an unnerving of the life-impulse and an increasing littleness of its motives, or even, by a subtle reaction, an absorption in an ordinary narrow living through a missing of our natural response to the Divine Being's larger joy in cosmic existence and a failure of the great progressive human idealism by which we are spurred to a collective self-development and a noble embrace of the battle and the labour. Here again there is a sign of some insufficiency in the statement of the supracosmic Reality, perhaps an overstatement or a mistaken opposition, a missing of the divine equation, of the total sense of creation and the entire will of the Creator.

That equation can only be found if we recognise the purport of our whole complex human nature in its right place in the cosmic movement; what is needed is to give its full legitimate value to each part of our composite being and many-sided aspiration and find out the key of their unity as well as their difference. The finding must be by a synthesis or an integration and, since development is clearly the law of the human soul, it is most likely to be discovered by an evolutionary synthesis. A synthesis of this kind was attempted in the ancient Indian culture. It accepted four legitimate motives of human living, -- man's vital interests and needs, his desires, his ethical and religious aspiration, his ultimate spiritual aim and destiny, -- in other words, the claims of his vital, physical and emotional being, the claims of his ethical and religious being governed by a knowledge of the law of God and Nature and man, and the claims of his spiritual longing for the Beyond for which he seeks satisfaction by an ultimate release from an ignorant mundane existence. It provided for a period of education and preparation based on this idea of life, a period of normal living to satisfy human desires and interests under the moderating rule of the ethical and religious part in us, a period of withdrawal and spiritual preparation, and a last period of renunciation of life and release into the spirit. Evidently, if applied as a universal rule, this prescribed norm, this delineation of the curve of our journey, would miss the fact that it is impossible for all to trace out the whole circle of development in a single short lifetime; but it was modified by the theory of a complete evolution pursued through a long succession of rebirths before one could be fit for a spiritual liberation. This synthesis with its spiritual insight, largeness of view, symmetry, completeness did much to raise the tone of human life; but eventually It collapsed: its place was occupied by an exaggeration of the impulse of renunciation which destroyed the symmetry of the system and cut it into two movements of life in opposition to each other, the normal life of interests and desires with an ethical and religious colouring and the abnormal or supernormal inner life founded on renunciation. The old synthesis In fact contained in itself the seed of this exaggeration and could not but lapse into it: for if we regard the escape from life as our desirable end, if we omit to hold up any high offer of life-fulfilment, if life has not a divine significance in it, the impatience of the human intellect and will must end by driving at a short cut and getting rid as much as possible of any more tedious and dilatory processes; if it cannot do that or if it is incapable of following the short cut, it is left with the ego and its satisfactions but with nothing greater to be achieved here. Life is split into the spiritual and the mundane and there can only be an abrupt transition, not a harmony or reconciliation of these parts of our nature.

A spiritual evolution, an unfolding here of the Being within from birth to birth, of which man becomes the central instrument and human life at its highest offers the critical turning-point, is the link needed for the reconciliation of life and spirit; for it allows us to take into account the total nature of man and to recognise the legitimate place of his triple attraction, to earth, to heaven and to the supreme Reality. But a complete solution of Its oppositions can be arrived at only on this basis that the lower consciousness of mind, life and body cannot arrive at its full meaning until it is taken up, restated, transformed by the light and power and joy of the higher spiritual consciousness, while the higher too does not stand in its full right relation to the lower by mere rejection, but by this assumption and domination, this taking up of its unfulfilled values, this restatement and transformation, -- a spiritualising and supramentallsing of the mental, vital and physical nature. The terrestrial ideal, which has been so powerful in the modern mind, restored man and his life on earth and the collective hope of the race to a prominent position and created an insistent demand for a solution; this is the good it has accomplished. But by overdoing and exclusiveness it unduly limited man's scope, it ignored that which is the highest and in the end the largest thing in him, and by this limitation it missed the full pursuit of its own object. If mind were the highest thing in man and Nature, then indeed this frustration might not result; still, the limitation of scope would be there, a narrow possibility, a circumscribed prospect. But if mind is only a partial unfolding of consciousness and there are powers beyond of which Nature in our race is capable, then not only does our hope upon earth, let alone what is beyond it, depend upon their development, but this becomes the one proper road of our evolution.

Mind and life themselves cannot grow into their fullness except by the opening up of the larger and greater consciousness to which mind only approaches. Such a larger and greater consciousness is the spiritual, for the spiritual consciousness is not only higher than the rest but more embracing. Universal as well as transcendent, it can take up mind and life into its light and give them the true and utmost realisation of all for which they are seeking: for it has a greater instrumentality of knowledge, a fountain of deeper power and will, an unlimited reach and intensity of love and joy and beauty. These are the things for which our mind, life and body are seeking, knowledge, power and joy, and to reject that by which all these arrive at their utmost plenitude is to shut them out from their own highest consummation. An opposite exaggeration demanding only some colourless purity of spiritual existence nullifies the creative action of the spirit and excludes from us all that the Divine manifests in its being: it leaves room only for an evolution without sense or fulfilment,-for a cutting off of all that has been evolved is the sole culmination; it turns the process of our being into the meaningless curve of a plunge into Ignorance and return out of it or erects a wheel of cosmic Becoming with only an escapeissue. The intermediary, the supraterrestrial aspiration cuts short the fulfilment of the being above by not proceeding to its highest realisation of oneness and diminishes it below by not allowing a proper amplitude of sense to its presence in the material universe and its acceptance of life in an earthly body. A large relation of unity, an integration, restores the balance, illumines the whole truth of being and links together the steps of Nature.

In this integration the supracosmic Reality stands as the supreme Truth of being; to realise It is the highest reach of our consciousness. But it is this highest Reality which is also the cosmic being, the cosmic consciousness, the cosmic will and life: it has put these things forth, not outside itself but in its own being, not as an opposite principle but as its own self-unfolding and self-expression. Cosmic being is not a meaningless freak or phantasy or a chance error; there is a divine significance and truth in it: the manifold self-expression of the spirit is its high sense, the Divine itself is the key of its enigma. A perfect self-expression of the spirit Is the object of our terrestrial existence. This cannot be achieved if we have not grown conscious of the supreme Reality; for it is only by the touch of the Absolute that we can arrive at our own absolute. But neither can it be done to the exclusion of the cosmic Reality: we must become universal, for without an opening into universality the individual remains incomplete. The individual separating himself from the All to reach the Highest, loses himself In the supreme heights; including in himself the cosmic consciousness, he recovers his wholeness of self and still keeps his supreme gain of transcendence; he fulfils it and himself in the cosmic completeness. A realised unity of the transcendent, the universal and the individual is an indispensable condition for the fullness of the self-expressing spirit: for the universe is the field of its totality of self-expression, while it is through the individual that its evolutionary self-unfolding here comes to its acme. But this supposes not only a real being of the Individual, but the revelation of our secret eternal oneness with the Supreme and with all cosmic existence. In his self-integration the soul of the individual must awake to universality and to transcendence.

The supraterrestrial existence Is also a truth of being; for the material is not the only plane of our existence; other planes of consciousness there are to which we can attain and which have already their hidden links with us: not to reach up to whatever greater regions of the soul are open to us, not to have the experience of them, not to know and manifest their law in ourselves is to fall short of the height and fullness of our being. But worlds of a higher consciousness are not the only possible scene and habitation of the perfected soul; nor can we find in any unchanging typal world the final or total sense of the Spirit's self-expression in the cosmos: the material world, this earth, this human life are a part of the Spirit's self-expression and have their divine possibility; that possibility is evolutionary and it contains the possibilities of all the other worlds in it, unrealised but realizable. Earth-life is not a lapse into the mire of something undivine, vain and miserable, offered by some Power to itself as a spectacle or to the embodied soul as a thing to be suffered and then cast away from it: it is the scene of the evolutionary unfolding of the being which moves towards the revelation of a supreme spiritual light and power and joy and oneness, but includes m it also the manifold diversity of the self-achieving spirit. There is an all-seeing purpose in the terrestrial creation; a divine plan is working itself out through its contradictions and perplexities which are a sign of the many-sided achievement towards which are being led the soul's growth and the endeavour of Nature.

It Is true that the soul can ascend into worlds of a greater consciousness beyond the earth, but it is also true that the power of these worlds, the power of a greater consciousness has to develop Itself here; the embodiment of the soul is the means for that embodiment. All the higher powers of Consciousness exist because they are powers of the Supreme Reality. Our terrestrial being has also the same truth; it is a becoming of the One Reality which has to embody in itself these greater powers. Its present appearance is a veiled and partial figure and to limit ourselves to that first figure, to the present formula of an imperfect humanity, is to exclude our divine potentialities; we have to bring a wider meaning into our human life and manifest in it the much more that we secretly are. Our mortality is only Justified in the light of our immortality; our earth can know and be all itself only by opening to the heavens; the individual can see himself aright and use his world divinely only when he has entered into greater planes of being and seen the light of the Supreme and lived in the being and power of the Divine and Eternal.

An integration of this kind would not be possible if a spiritual evolution were not the sense of our birth and terrestrial existence; the evolution of mind, life and spirit in Matter is the sign that this integration, this completed manifestation of a secret self-contained in it is its significance. A complete involution of all that the Spirit is and its evolutionary self-unfolding are the double term of our material existence. There is a possibility of self-expression by an always unveiled luminous development of the being, a possibility also of various expression in perfect types fixed and complete in their own nature: that is the principle of becoming in the higher worlds; they are typal and not evolutionary in their life principle; they exist each in its own perfection, but within the limits of a stationary world-formula. But there is also a possibility of self-expression by self-finding, a deployment which takes the form and goes through the progression of a self-veiling and an adventure of self-recovery: that Is the principle of becoming in this universe of which an involution of consciousness and concealment of the spirit in Matter is the first appearance.

An involution of spirit in the Inconscience is the beginning; an evolution in the Ignorance with its play of the possibilities of a partial developing knowledge is the middle, and the cause of the anomalies of our present nature, -- our imperfection is the sign of a transitional state, a growth not yet completed, an effort that Is finding its way; a consummation in a deployment of the spirit's self-knowledge and the self-power of its divine being and consciousness is the culmination: these are the three stages of this cycle of the spirit's progressive self-expression in life. The two stages that have already their play seem at first sight to deny the possibility of the later consummating stage of the cycle, but logically they Imply its emergence; for if the inconscience has evolved consciousness, the partial consciousness already reached must surely evolve into complete consciousness. It Is a perfected and divinised life for which the earth-nature is seeking, and this seeking is a sign of the Divine Will in Nature. Other seekings also there are and these too find their means of self-fulfilment; a withdrawal into the supreme peace or ecstasy, a withdrawal into the bliss of the Divine Presence are open to the soul in earth-existence: for the Infinite in its manifestation has many possibilities and is not confined by its formulations. But neither of these withdrawals can be the fundamental intention in the Becoming itself here; for then an evolutionary progression would not have been undertaken,-such a progression here can only have for its aim a self-fulfilment here: a progressive manifestation of this kind can only have for its soul of significance the revelation of Being in a perfect Becoming.



Chapter XVII


Thou art That, O Swetaketu.
   Chhandogya Upanishad11

The living being is none else than the Brahman, the whole world is the Brahman.

My supreme Nature has become the living being and this world is upheld by it ... all beings have this for their source of birth.

Thou art man and woman, boy and girl; old and worn thou walkest bent over a staff; thou art the blue bird and the green and the scarlet-eyed ...
   Swetaswatara Upanishad14

This whole world is filled with beings who are His members.
   Swetaswatara Upanishad15

An involution of the Divine Existence, the spiritual Reality, in the apparent inconscience of Matter is the starting-point of the evolution. But that Reality is in its nature an eternal Existence, Consciousness, Delight of Existence: the evolution must then be an emergence of this Existence, Consciousness. Delight of Existence, not at first in its essence or totality but in evolutionary forms that express or disguise it. Out of the Inconscient, Existence appears in a first evolutionary form as substance of Matter created by an inconscient Energy. Consciousness, involved and non-apparent in Matter, first emerges in the disguise of vital vibrations, animate but subconscient; then, in imperfect formulations of a conscient life, it strives towards self-finding through successive forms of that material substance, forms more and more adapted to its own completer expression. Consciousness in life, throwing off the primal insensibility of a material inanimation and nescience, labours to find itself more and more entirely in the Ignorance which is its first inevitable formulation; but it achieves at first only a primary mental perception and a vital awareness of self and things, a life-perception which in its first forms depends on an internal sensation responsive to the contacts of other life and of Matter. Consciousness labours to manifest as best it can through the inadequacy of sensation its own inherent delight of being; but it can only formulate a partial pain and pleasure. In man the energising Consciousness appears as Mind more clearly aware of itself and things; this is still a partial and limited, not an integral power of itself, but a first conceptive potentiality and promise of integral emergence is visible. That integral emergence is the goal of evolving Nature.

Man is there to affirm himself in the universe, that is his first business, but also to evolve and finally to exceed himself: he has to enlarge his partial being into a complete being, his partial consciousness into an integral consciousness; he has to achieve mastery of his environment but also world-union and world-harmony; he has to realise his individuality but also to enlarge it into a cosmic self and a universal and spiritual delight of existence. A transformation, a chastening and correction of all that Is obscure, erroneous and ignorant in his mentality, an ultimate arrival at a free and wide harmony and luminousness of knowledge and will and feeling and action and character, is the evident intention of his nature; it is the ideal which the creative Energy has imposed on his intelligence, a need implanted by her in his mental and vital substance. But this can only be accomplished by his growing into a larger being and a larger consciousness: self-enlargement, self-fulfilment, self-evolution from what he partially and temporarily is in his actual and apparent nature to what he completely is in his secret self and spirit and therefore can become even in his manifest existence, is the object of his creation. This hope Is the justification of his life upon earth amidst the phenomena of the cosmos. The outer apparent man, an ephemeral being subject to the constraints of his material embodiment and imprisoned in a limited mentality, has to become the inner real Man, master of himself and his environment and universal in his being. In a more vivid and less metaphysical language, the natural man has to evolve himself into the divine Man; the sons of Death have to know themselves as the children of immortality. It is on this account that the human birth can be described as the turning-point in the evolution, the critical stage in earth-nature.

It follows at once that the knowledge we have to arrive at is not truth of the Intellect; it is not right belief, right opinions, right information about oneself and things,-that is only the surface mind's idea of knowledge. To arrive at some mental conception about God and ourselves and the world is an object good for the intellect but not large enough for the Spirit; it will not make us the conscious sons of Infinity. Ancient Indian thought meant by knowledge a consciousness which possesses the highest Truth in a direct perception and in self-experience; to become, to be the Highest that we know is the sign that we really have the knowledge. For the same reason, to shape our practical life, our actions as far as may be in consonance with our intellectual notions of truth and right or with a successful pragmatic knowledge, -- an ethical or a vital fulfilment, -- is not and cannot be the ultimate aim of our life; our aim must be to grow into our true being, our being of Spirit, the being of the supreme and universal Existence, Consciousness, Delight, Sachchidananda.

All our existence depends on that Existence, it is that which is evolving in us; we are a being of that Existence, a state of consciousness of that Consciousness, an energy of that conscious Energy, a will-to-delight of being, delight of consciousness, delight of energy born of that Delight: this is the root principle of our existence. But our surface formulation of these things is not that, it is a mistranslation into the terms of the Ignorance. Our I is not that spiritual being which can look oil the Divine Existence and say, "That am I"; our mentality is not that spiritual consciousness; our will is not that force of consciousness; our pain and pleasure, even our highest joys and ecstasies are not that delight of being. On the surface we are still an ego figuring self, an ignorance turning into knowledge, a will labouring towards true force, a desire seeking for the delight of existence. To become ourselves by exceeding ourselves, -- so we may turn the inspired phrases of a half-blind seer who knew not the self of which he spoke, -- is the difficult and dangerous necessity, the cross surmounted by an Invisible crown which is Imposed on us, the riddle of the true nature of his being proposed to man by the dark Sphinx of the Inconscience below and from within and above by the luminous veiled Sphinx of the infinite Consciousness and eternal Wisdom confronting him as an inscrutable divine Maya. To exceed ego and be our true self, to be aware of our real being, to possess it, to possess a real delight of being, is therefore the ultimate meaning of our life here; it is the concealed sense of our individual and terrestrial existence.

Intellectual knowledge and practical action are devices of Nature by which we are able to express so much of our being, consciousness, energy, power of enjoyment as we have been able to actualise in our apparent nature and by which we attempt to know more, express and actualise more, grow always more into the much that we have yet to actualise. But our intellect and mental knowledge and will of action are not our only means, not all the instruments of our consciousness and energy: our nature, the name which we give to the Force of being In us in its actual and potential play and power, is complex in its ordering of consciousness, complex in its instrumentation of force. Every discovered or discoverable term and circumstance of that complexity which we can get into working order, we need to actualise in the highest and finest values possible to us and to use in its widest and richest powers for the one object. That object is to become, to be conscious, to increase continually in our realised being and awareness of self and things, in our actualised force and joy of being, and to express that becoming dynamically in such an action on the world and ourselves that we and it shall grow more and always yet more towards the highest possible reach, largest possible breadth of universality and infinity. All man's age-long effort, his action, society, art, ethics, science, religion, all the manifold activities by which he expresses and increases his mental, vital, physical, spiritual existence, are episodes in the vast drama of this endeavour of Nature and have behind their limited apparent aims no other true sense or foundation. For the individual to arrive at the divine universality and supreme infinity, live in it, possess it, to be, know, feel and express that alone in all his being, consciousness, energy, delight of being is what the ancient seers of the Veda meant by the Knowledge; that was the Immortality which they set before man as his divine culmination.

But by the nature of his mentality, by his inlook into himself and his outlook on the world, by his original limitation in both through sense and body to the relative, the obvious and the apparent, man is obliged to move step by step and at first obscurely and ignorantly in this immense evolutionary movement. It is not possible for him to envisage being at first in the completeness of its unity: it presents itself to him through diversity, and his search for knowledge is preoccupied with three principal categories which sum up for him all its diversity; himself, -- man or individual soul, -- God, and Nature. The first is that of which alone he is directly aware in his normal ignorant being; he sees himself, the individual, separate apparently in its existence, yet always inseparable from the rest of being, striving to be sufficient, yet always insufficient to itself, since never has it been known to come into existence or to exist or to culminate in its existence apart from the rest, without their aid and independently of universal being and universal nature. Secondly, there is that which he knows only indirectly by his mind and bodily senses and its effects upon them, yet must strive always to know more and more completely: for he sees also this rest of being with which he is so closely identified and yet from which he is so separate,-the cosmos, world, Nature, other individual existences whom he perceives as always like himself and yet always unlike; for they are the same in nature even to the plant and the animal and yet different in nature. Each seems to go its own way, to be a separate being, and yet each is impelled by the same movement and follows in its own grade the same vast curve of evolution as himself. Finally, he sees or rather divines something else which he does not know at all except quite indirectly; for he knows it only through himself and that at which his being aims, through the world and that at which it seems to point and which it is either striving obscurely to reach and express by its imperfect figures or, at least, founds them without knowing it on their secret relation to that invisible Reality and occult Infinite.

This third and unknown, this tertium quid. he names God; and by the word he means somewhat or someone who is the Supreme, the Divine, the Cause, the All, one of these things or all of them at once, the perfection or the totality of all that here is partial or imperfect, the absolute of all these myriad relativities, the Unknown by learning of whom the real secret of the known can become to him more and more intelligible. Man has tried to deny all these categories, -- he has tried to deny his own real existence, he has tried to deny the real existence of the cosmos, he has tried to deny the real existence of God. But behind all these denials we see the same constant necessity of his attempt at knowledge; for he feels the need of arriving at a unity of these three terms, even if it can only be done by suppressing two of them or merging them in the other that is left. To do that he affirms only himself as cause and all the rest as mere creations of his mind, or he affirms only Nature and all the rest as nothing but phenomena of Nature-Energy, or he affirms only God, the Absolute, and all the rest as no more than illusions which That thrusts upon itself or on us by an inexplicable Maya. None of these denials can wholly satisfy, none solves the entire problem or can be indisputable and definitive, -- least of all the one to which his sense-governed intellect is most prone, but in which it can never persist for long; the denial of God is a denial of his true quest and his own supreme Ultimate. The ages of naturalistic atheism have always been short-lived because they can never satisfy the secret knowledge in man: that cannot be the final Veda because it does not correspond with the Veda within which all mental knowledge is labouring to bring out; from the moment that this lack of correspondence is felt, a solution, however skilful it may be and however logically complete, has been judged by the eternal Witness in man and is doomed; it cannot be the last word of Knowledge.

Man as he is not sufficient to himself, nor separate, nor is he the Eternal and the All; therefore by himself he cannot be the explanation of the cosmos of which his mind, life and body are so evidently an infinitesimal detail. The visible cosmos too, he finds, is not sufficient to itself, nor does it explain itself even by its unseen material forces; for there is too much that he finds both in the world and in himself which is beyond them and of which they seem only to be a face, an epidermis or even a mask. Neither his intellect, nor his intuitions, nor his feeling can do without a One or a Oneness to whom or to which these world-forces and himself may stand in some relation which supports them and gives them their significance. He feels that there must be an Infinite which holds these finites, is in, behind and about all this visible cosmos, bases the harmony and interrelation and essential oneness of multitudinous things. His thought needs an Absolute on which these innumerable and finite relativities depend for their existence, an ultimate Truth of things, a creating Power or Force or a Being who originates and upholds all these innumerable beings in the universe. Let him call it what he will, he must arrive at a Supreme, a Divine, a Cause, an Infinite and Eternal, a Permanent, a Perfection to which all tends and aspires, or an All to which everything perpetually and invisibly amounts and without which they could not be.

Yet even this Absolute he cannot really affirm by itself and to the exclusion of the two other categories; for then he has only made a violent leap away from the problem he is here to solve, and he himself and the cosmos remain an inexplicable mystification or a purposeless mystery. A certain part of his intellect and his longing for rest may be placated by such a solution, just as his physical intelligence is easily satisfied by a denial of the Beyond and a deification of material Nature; but his heart, his will, the strongest and intensest parts of his being remain without a meaning, void of purpose or justification, or become merely a random foolishness agitating itself like a vain and restless shadow against the eternal repose of the pure Existence or amidst the eternal inconscience of the universe. As for the cosmos, it remains there in the singular character of a carefully constructed lie of the Infinite, a monstrously aggressive and yet really non-existent anomaly, a painful and miserable paradox with false shows of wonder and beauty and delight. Or else it is a huge play of blind organised Energy without significance and his own being a temporary minute anomaly incomprehensibly occurring in that senseless vastness. That way no satisfying fulfilment lies for the consciousness, the energy that has manifested itself in the world and In man: the mind needs to find something that links all together, something by which Nature is fulfilled in man and man in Nature and both find themselves in God, because the Divine is ultimately self-revealed in both man and Nature.

An acceptance, a perception of the unity of these three categories is essential to the Knowledge; it is towards their unity as well as their integrality that the growing self-consciousness of the individual opens out and at which it must arrive If It is to be satisfied of itself and complete. For without the realisation of unity the Knowledge of none of the three can be entire; their unity is for each the condition of its own Integrality. It is, again, by knowing each in its completeness that all three meet in our consciousness and become one; it is in a total knowledge that all knowing becomes one and indivisible. Otherwise it is only by division and rejection of two of them from the third that we could get at any kind of oneness. Man therefore has to enlarge his knowledge of himself, his knowledge of the world and his knowledge of God until in their totality he becomes aware of their mutual indwelling and oneness. For so long as he knows them only in part, there will be an incompleteness resulting in division, and so long as he has not realised them in a reconciling unity, he will not have found their total truth or the fundamental significances of existence.

This is not to say that the Supreme is not self-existent and self-sufficient; God exists in Himself and not by virtue of the cosmos or of man, while man and cosmos exist by virtue of God and not in themselves except in so far as their being is one with the being of God. But still they are a manifestation of the power of God and even in His eternal existence their spiritual reality must in some way be present or implied, since otherwise there would be no possibility of their manifestation or, manifested, they would have no significance. What appears here as man Is an individual being of the Divine; the Divine extended in multiplicity is the Self of all individual existences.16 Moreover, it is through the knowledge of self and the world that man arrives at the knowledge of God and he cannot attain to it otherwise. It is not by rejecting God's manifestation, but by rejecting his own ignorance of it and the results of his ignorance, that he can best lift up and offer the whole of his being and consciousness and energy and joy of being into the Divine Existence. He may do this through himself, one manifestation, or he may do it through the universe, another manifestation. Arriving through himself alone. It is possible for him to plunge into an individual immergence or absorption in the Indefinable and to lose the universe. Arriving through the universe alone, he can sink his individuality either in the impersonality of universal being or in a dynamic self of universal Conscious-Force; he merges into the universal self or he becomes an impersonal channel of the cosmic Energy. Arriving through the equal Integrality of both and seizing through them and beyond them on all the aspects of the Divine, he exceeds both and fulfils them in that exceeding: he possesses the Divine in his being, even as he is enveloped, penetrated, pervaded, possessed by the Divine Being, Consciousness, Light, Power, Delight, Knowledge; he possesses God in himself and God in the universe. The All-Knowledge justifies to him its creation of himself and justifies by him perfected its creation of the world it has made. All this becomes entirely real and effective by an ascension Into a supramental and supreme supernature and the descent of its powers into the manifestation; but even while that consummation is still difficult and distant, the true knowledge can be made subjectively real by a spiritual reflection or reception in mind-life-body Nature.

But this spiritual truth and true aim of his being is not allowed to appear till late in his journey: for the early preparatory business of man in the evolutionary steps of Nature is to affirm to make distinct and rich, to possess firmly, powerfully and completely his own individuality. As a consequence, he has in the beginning principally to occupy himself with his own ego. In this egoistic phase of his evolution the world and others are less important to him than himself, are indeed only important as aids and occasions for his self-affirmation. God too at this stage is less important to him than he is to himself, and therefore in earlier formations, on the lower levels of religious development, God or the gods are treated as if they existed for man, as supreme instruments for the satisfaction of his desires, his helpers in his task of getting the world in which he lives to satisfy his needs and wants and ambitions. This primary egoistic development with all Its sins and violences and crudities is by no means to be regarded, in its proper place, as an evil or an error of Nature; it is necessary for man's first work, the finding of his own individuality and its perfect disengagement from the lower subconscient in which the individual is overpowered by the mass-consciousness of the world and entirely subject to the mechanical workings of Nature. Man the individual has to affirm, to distinguish his personality against Nature, to be powerfully himself, to evolve all his human capacities of force and knowledge and enjoyment so that he may turn them upon her and upon the world with more and more mastery and force; his self-discriminating egoism is given him as a means for this primary purpose. Until he has thus developed his individuality, his personality, his separate capacity, he cannot be fit for the greater work before him or successfully turn his faculties to higher, larger and more divine ends. He has to affirm himself in the Ignorance before he can perfect himself in the Knowledge.

For the initiation of the evolutionary emergence from the Inconscient works out by two forces, a secret cosmic; consciousness and an individual consciousness manifest on the surface. The secret cosmic consciousness remains secret and subliminal to the surface individual; it organises itself on the surface by the creation of separate objects and beings. But while it organises the separate object and the body and mind of the individual being, it creates also collective powers of consciousness which are large subjective formations of cosmic Nature; but it does not provide for them an organised mind and body, it bases them on the group of individuals, develops for them a group-mind, a changing yet continuous group-body. It follows that only as the individuals become more and more conscious can the group-being also become more and more conscious; the growth of the individual is the indispensable means for the inner growth as distinguished from the outer force and expansion of the collective being. This indeed is the dual importance of the individual that it is through him that the cosmic spirit organises its collective units and makes them self-expressive and progressive and through him that it raises Nature from the Inconscience to the Superconscience and exalts it to meet the Transcendent. In the mass the collective consciousness is near to the Inconscient; it has a subconscious, an obscure and mute movement which needs the individual to express it, to bring it to light, to organise it and make it effective. The mass-consciousness by itself moves by a vague, half-formed or unformed subliminal and commonly subconscient impulse rising to the surface; it is prone to a blind or half-seeing unanimity which suppresses the individual in the common movement: if it thinks, it is by the motto, the slogan, the watchword, the common crude or formed idea, the traditional, the accepted customary notion; it acts, when not by instinct or on impulse, then by the rule of the pack, the herdmentality, the type-law. This mass-consciousness, life, action can be extraordinarily effective if it can find an individual or a few powerful individuals to embody, express, lead, organise it; its sudden crowd-movements can also be irresistible for the moment like the motion of an avalanche or the rush of a tempest. The suppression or entire subordination of the individual in the mass-consciousness can give a great practical efficiency to a nation or a community if the subliminal collective being can build a binding tradition or find a group, a class, a head to embody its spirit and direction; the strength of powerful military states, of communities with a tense and austere culture rigidly imposed on its individuals, the success of the great world-conquerors, had behind it this secret of Nature. But this is an efficiency of the outer life, and that life is not the highest or last term of our being. There is a mind in us, there is a soul and spirit, and our life has no true value if it has not in it a growing consciousness, a developing mind, and if life and mind are not an expression, an instrument, a means of liberation and fulfilment for the soul, the indwelling Spirit.

But the progress of the mind, the growth of the soul, even of the mind and soul of the collectivity, depends on the individual, on his sufficient freedom and independence, on his separate power to express and bring into being what is still unexpressed in the mass, still undeveloped from the subconscience or not yet brought out from within or brought down from the Superconscience. The collectivity is a mass, a field of formation; the Individual is the diviner of truth, the form-maker, the creator. In the crowd the Individual loses his inner direction and becomes a cell of the mass-body moved by the collective will or idea or the mass-impulse. He has to stand apart, affirm his separate reality in the whole, his own mind emerging from the common mentality, his own life distinguishing itself in the common life-uniformity, even as his body has developed something unique and recognisable in the common physicality. He has, even, in the end to retire into himself in order to find himself, and it is only when he has found himself that be can become spiritually one with all; if he tries to achieve that oneness in the mind, in the vital, in the physical and has not yet a sufficiently strong individuality, he may be overpowered by the mass-consciousness and lose his soul-fulfilment, his mind-fulfilment, his life-fulfilment, become only a cell of the mass-body. The collective being may then become strong and dominant, but it is likely to lose its plasticity, its evolutionary movement: the great evolutionary periods of humanity have taken place in communities where the individual became active, mentally, vitally or spiritually alive. For this reason Nature invented the ego that the individual might disengage himself from the inconscience or subconscience of the mass and become an independent living mind, life-power, soul, spirit, co-ordinating himself with the world around him but not drowned in it and separately inexistent and ineffective. For the individual is indeed part of the cosmic being, but he is also something more, he is a soul that has descended from the Transcendence. This he cannot manifest at once, because he is too near to the cosmic Inconscience, not near enough to the original Superconscience; he has to find himself as the mental and vital ego before he can find himself as the soul or spirit.

Still, to find his egoistic individuality is not to know himself; the true spiritual individual is not the mind-ego, the life-ego, the body-ego: predominantly, this first movement is a work of will, of power, of egoistic self-effectuation and only secondarily of knowledge. Therefore a time must come when man has to look below the obscure surface of his egoistic being and attempt to know himself; he must set out to find the real man: without that he would be stopping short at Nature's primary education and never go on to her deeper and larger teachings; however great his practical knowledge and efficiency, he would be only a little higher than the animals. First, he has to turn his eyes upon his own psychology and distinguish its natural elements, -- ego, mind and its instruments, life, body,-until he discovers that his whole existence stands in need of an explanation other than the working of the natural elements and of a goal for its activities other than an egoistic self-affirmation and satisfaction. He may seek it in Nature and mankind and thus start on his way to the discovery of his unity with the rest of his world: he may seek it in supernature, in God, and thus start on his way to the discovery of his unity with the Divine. Practically, he attempts both paths and, continually wavering, continually seeks to fix himself in the successive solutions that may be best in accordance with the various partial discoveries he has made on his double line of search and finding.

But through it all what he is in this stage still insistently seeking to discover, to know, to fulfil is himself; his knowledge of Nature, his knowledge of God are only helps towards self-knowledge, towards the perfection of his being, towards the attainment of the supreme object of his individual self-existence. Directed towards Nature and the cosmos, it may take upon itself the figure of self-knowledge, self-mastery, -- in the mental and vital sense,-and mastery of the world in which we find ourselves: directed towards God, it may take also this figure but in a higher spiritual sense of world and self, or it may assume that other, so familiar and decisive to the religious mind, the seeking for an Individual salvation whether in heavens beyond or by a separate immergence in a supreme Self or a supreme Non-self, -- beatitude or Nirvana. Throughout, however, it is the individual who Is seeking individual self-knowledge and the aim of his separate existence, with all the rest, even altruism and the love and service of mankind, self-effacement or self-annihilation, thrown in, -- with whatever subtle disguises, -- as helps and means towards that one great preoccupation of his realised individuality. This may seem to be only an expanded egoism, and the separative ego would then be the truth of man's being persistent In him to the end or till at last he Is liberated from It by his self-extinction in the featureless eternity of the Infinite. But there is a deeper secret behind which justifies his individuality and its demand, the secret of the spiritual and eternal individual, the Purusha.

It is because of the spiritual Person, the Divinity in the individual, that perfection or liberation,-salvation, as it is called in the West,-has to be individual and not collective; for whatever perfection of the collectivity is to be sought after, can come only by the perfection of the individuals who constitute it. It is because the individual is That, that to find himself is his great necessity. In his complete surrender and self-giving to the Supreme it is he who finds his perfect self-finding in a perfect self-offering. In the abolition of the mental, vital, physical ego, even of the spiritual ego, it is the formless and limitless Individual that has the peace and joy of his escape into his own infinity. In the experience that he is nothing and no one, or everything and everyone, or the One which is beyond all things and absolute, it is the Brahman in the individual that effectuates this stupendous merger or this marvellous joining, Yoga, of its eternal unit of being with its vast all-comprehending or supreme all-transcending unity of eternal existence. To get beyond the ego is imperative, but one cannot get beyond the self,-except by finding it supremely, universally. For the self is not the ego; it is one with the All and the One and in finding it is the All and the One that we discover in our self: the contradiction, the separation disappears, but the self, the spiritual reality remains, united with the One and the All by that delivering disappearance.

The higher self-knowledge begins therefore as soon as man has got beyond his preoccupation with the relation of Nature and God to his superficial being, his most apparent self. One step is to know that this life is not all, to get at the conception of his own temporal eternity, to realise, to become concretely aware of that subjective persistence which is called the immortality of the soul. When he knows that there are states beyond the material and lives behind and before him, at any rate a preexistence and a subsequent existence, he is on the way to get rid of his temporal ignorance by enlarging himself beyond the immediate moments of Time into the possession of his own eternity. Another step forward is to learn that his surface waking state is only a small part of his being, to begin to fathom the abyss of the Inconscient and depths of the subconscient and subliminal and scale the heights of the superconscient; so he commences the removal of his psychological self-ignorance. A third step is to find out that there is something in him other than his instrumental mind, life and body, not only an immortal overdeveloping individual soul that supports his nature but an eternal immutable self and spirit, and to learn what are the categories of his spiritual being, until he discovers that all in him is an expression of the spirit and distinguishes the link between his lower and his higher existence; thus he sets out to remove his constitutional self-ignorance. Discovering self and spirit he discovers God; he finds out that there is a Self beyond the temporal: he comes to the vision of that Self in the cosmic consciousness as the divine Reality behind Nature and this world of beings; his mind opens to the thought or the sense of the Absolute of whom self and the individual and the cosmos are so many faces; the cosmic, the egoistic, the original ignorance begin to lose the rigidness of their hold upon him. In his attempt to cast his existence into the mould of this enlarging self-knowledge his whole view and motive of life, thought and action are progressively modified and transformed; his practical ignorance of himself, his nature and his object of existence diminishes: he has set his step on the path which leads out of the falsehood and suffering of a limited and partial into the perfect possession and enjoyment of a true and complete existence.

In the course of this progress he discovers step by step the unity of the three categories with which he started. For, first, he finds that in his manifest being he is one with cosmos and Nature; mind, life and body, the soul in the succession of Time, the conscient, subconscient and superconscient,-these in their various relations and the result of their relations are cosmos and are Nature. But he finds too that in all which stands behind them or on which they are based, he is one with God; for the Absolute, the Spirit, the Self spaceless and timeless, the Self manifest in the cosmos and Lord of Nature, -- all this is what we mean by God, and in all this his own being goes back to God and derives from It; he Is the Absolute, the Self, the Spirit self-projected In a multiplicity of itself into cosmos and veiled in Nature. In both of these realisations he finds his unity with all other souls and beings,-relatively in Nature, since he is one with them in mind, vitality, matter, soul, every cosmic principle and result, however various in energy and act of energy, disposition of principle and disposition of result, but absolutely in God, because the one Absolute, the one Self, the one Spirit is ever the Self of all and the origin, possessor and enjoyer of their multitudinous diversities. The unity of God and Nature cannot fail to manifest itself to him: for he finds in the end that it is the Absolute who is all these relativities; he sees that it is the Spirit of whom every other principle is a manifestation; he discovers that it is the Self who has become all these becomings; he feels that it is the shakti or Power of being and consciousness of the Lord of all beings which is Nature and is acting in the cosmos. Thus in the progress of our self-knowledge we arrive at that by the discovery of which all is known as one with our self and by the possession of which all is possessed and enjoyed in our own self-existence.

Equally, by virtue of this unity, the knowledge of the universe must lead the mind of man to the same large revelation. For he cannot know Nature as Matter and Force and Life without being driven to scrutinise the relation of mental consciousness with these principles, and once he knows the real nature of mind, he must go inevitably beyond every surface appearance. He must discover the will and intelligence secret in the works of Force, operative in material and vital phenomena; he must perceive it as one in the waking consciousness, the subconscient and the superconscient: he must find the soul in the body of the material universe. Pursuing Nature through these categories in which he recognises his unity with the rest of the cosmos, he finds a Supernature behind all that is apparent, a supreme power of the Spirit in Time and beyond Time, in Space and beyond Space, a conscious Power of the Self who by her becomes all becomings, of the Absolute who by her manifests all relativities. He knows her, in other words, not only as material Energy, Life-Force, Mind-Energy, the many faces of Nature, but as the power of Knowledge-Will of the Divine Lord of being, the Consciousness-Force of the self-existent Eternal and Infinite.

The quest of man for God, which becomes in the end the most ardent and enthralling of all his quests, begins with his first vague questionings of Nature and a sense of something unseen both in himself and her. Even if, as modern Science insists, religion started from animism, spirit-worship, demon-worship, and the deification of natural forces, these first forms only embody in primitive figures a veiled intuition in the subconscient, an obscure and ignorant feeling of hidden influences and incalculable forces, or a vague sense of being, will, intelligence in what seems to us inconscient, of the invisible behind the visible, of the secretly conscious spirit in things distributing itself in every working of energy. The obscurity and primitive inadequacy of the first perceptions do not detract from the value or the truth of this great quest of the human heart and mind, since all our seekings, -- including Science itself, -- must start from an obscure and ignorant perception of hidden realities and proceed to the more and more luminous vision of the Truth which at first comes to us masked, draped, veiled by the mists of the Ignorance. Anthropomorphism is an imaged recognition of the truth that man is what he is because God is what He is and that there is one soul and body of things, humanity even in its incompleteness the most complete manifestation yet achieved here and divinity the perfection of what in man is imperfect. That he sees himself everywhere and worships that as God is also true; but here too he has laid confusedly the groping hand of Ignorance on a truth, -- that his being and the Being are one, that this is a partial reflection of That, and that to find his greater Self everywhere is to find God and to come near to the Reality in things, the Reality of all existence.

A unity behind diversity and discord is the secret of the variety of human religions and philosophies; for they all get at some image or some side clue, touch some portion of the one Truth or envisage some one of its myriad aspects. Whether they see dimly the material world as the body of the Divine, or life as a great pulsation of the breath of Divine Existence, or all things as thoughts of the cosmic Mind, or realise that there is a Spirit which is greater than these things, their subtler and yet more wonderful source and creator,-whether they find God only in the Inconscient or as the one Conscious in inconscient things or as an ineffable superconscious Existence to reach whom we must leave behind our terrestrial being and annul the mind, life and body, or, overcoming division, see that He is all these at once and accept fearlessly the large consequences of that vision, -- whether they worship Him with universality as the cosmic Being or limit Him and themselves, like the Positivist, in humanity only or, on the contrary, carried away by the vision of the timeless and spaceless Immutable, reject Him in Nature and Cosmos,-whether they adore Him in various strange or beautiful or magnified forms of the human ego or for His perfect possession of the qualities to which man aspires, his Divinity revealed to them as a supreme Power, Love, Beauty, Truth, Righteousness, Wisdom,-whether they perceive Him as the Lord of Nature, Father and Creator, or as Nature herself and the universal Mother, pursue Him as the Lover and attracter of souls or serve Him as the hidden Master of all works, bow down before the one God or the manifold Deity, the one divine Man or the one Divine in all men or, more largely, discover the One whose presence enables us to become unified in consciousness or in works or in life with all beings, unified with all things in Time and Space, unified with Nature and her influences and even her inanimate forces, -- the truth behind must ever be the same because all is the one Divine Infinite whom all are seeking. Because everything is that One, there must be this endless variety in the human approach to its possession; it was necessary that man should find God thus variously in order that he might come to know Him entirely. But it is when knowledge reaches its highest aspects that it is possible to arrive at its greatest unity. The highest and widest seeing is the wisest; for then all knowledge is unified in its one comprehensive meaning. All religions are seen as approaches to a single Truth, all philosophies as divergent viewpoints looking at different sides of a single Reality, all Sciences meet together in a supreme Science. For that which all our mind-knowledge and sense-knowledge and suprasensuous vision is seeking, is found most integrally in the unity of God and man and Nature and all that is in Nature.

The Brahman, the Absolute is the Spirit, the timeless Self, the Self possessing Time, Lord of Nature, creator and continent of the cosmos and immanent in all existences, the Soul from whom all souls derive and to whom they are drawn, -- that is the truth of Being as man's highest God-conception sees it. The same Absolute revealed in all relativities, the Spirit who embodies Himself in cosmic Mind and Life and Matter and of whom Nature is the self of energy so that all she seems to create is the Self and Spirit variously manifested in His own being to His own conscious force for the delight of His various existence,

-- this is the truth of being to which man's knowledge of Nature and cosmos is leading him and which he will reach when his Nature-knowledge unites itself with his God-knowledge. This truth of the Absolute is the justification of the cycles of the world; it is not their denial. It is the Self-Being that has become all these becomings; the Self is the eternal unity of all these existences,

-- I am He. Cosmic energy is not other than the conscious force of that Self-existent: by that energy it takes through universal nature innumerable forms of itself; through its divine nature it can, embracing the universal but transcendent of it, arrive in them at the individual possession of its complete existence, when its presence and power are felt in one, in all and in the relations of one with all; -- this is the truth of being to which man's entire knowledge of himself in God and in Nature rises and widens. A triune knowledge, the complete knowledge of God, the complete knowledge of himself, the complete knowledge of Nature, gives him his high goal; it assigns a vast and full sense to the labour and effort of humanity. The conscious unity of the three, God, Soul and Nature, in his own consciousness is the sure foundation of his perfection and his realisation of all harmonies: this will be his highest and widest state, his status of a divine consciousness and a divine life and its initiation the starting-point for his entire evolution of his self-knowledge, world-knowledge, God-knowledge.



Chapter XVIII


As he mounts from peak to peak ... Indra makes him conscious of that goal of his movement.
    Rig Veda17

A son of the two Mothers, he attains to kingship in his discoveries of knowledge, he moves on the summit, he dwells in his high foundation.
   Rig Veda18

I have arisen from earth to the mid-world, I have arisen from the mid-world to heaven, from the level of the firmament of heaven I have gone to the Sun-world, the Light.19
   Yajur Veda20

It is How possible and necessary, since we have formed a sufficiently clear idea of the significance of the evolutionary manifestation in earth-nature and the final turn it is taking or destined to take, to direct a more understanding regard on the principles of the process by which it has arrived at its present level and by which, presumably, with whatever modifications, its final development, its passage from our still dominant mental ignorance to a supramental consciousness and an integral knowledge, will be governed and made effective. For we find that cosmic Nature is constant in its general law of action, since that depends on a Truth of things which is invariable in principle although in detail of application abundantly variable. At the outset, we can easily see that, since this is an evolution out of a material Inconscience into spiritual consciousness, an evolutionary self-building of Spirit on a base of Matter, there must be in the process a development of a triple character. An evolution of forms of Matter more and more subtly and intricately organised so as to admit the action of a growing, a more and more complex and subtle and capable organisation of consciousness is the indispensable physical foundation. An upward evolutionary progress of the consciousness itself from grade to higher grade, an ascent, is the evident spiral line or emerging curve that, on this foundation, the evolution must describe. A taking up of what has already been evolved into each higher grade as it is reached and a transformation more or less complete so as to admit of a total changed working of the whole being and nature, an integration, must be also part of the process, if the evolution is to be effective.

The end of this triple process must be a radical change of the action of the Ignorance into an action of Knowledge, of our basis of inconscience into a basis of complete consciousness, -- a completeness which exists at present only in what is to us the superconscience. Each ascent will bring with it a partial change and modification of the old nature taken up and subjected to a new fundamental principle; the inconscience will be turned into a partial consciousness, an ignorance seeking for more and more knowledge and mastery: but at some point there must be an ascent which substitutes the principle of knowledge, of a fundamental true consciousness, the consciousness of the Spirit, for the inconscience and ignorance. An evolution in the Inconscience is the beginning, an evolution in the Ignorance is the middle, but the end is the liberation of the spirit into its true consciousness and an evolution in the Knowledge. This is actually what we find to be the law and method of the process which has hitherto been followed and by all signs is likely to be followed in her future working by evolutionary Nature. A first involutionary foundation in which originates all that has to evolve, an emergence and action of the involved powers in or upon that foundation in an ascending series, and a culminating emergence of the highest power of all as the agent of a supreme manifestation are the necessary stages of the journey of evolutionary Nature.

An evolutionary process must be by the very terms of the problem to be solved a development, in some first established basic principle of being or substance, of something that that basic principle holds involved in itself or else admits from outside itself and modifies by the admission; for it must necessarily modify by its own law of nature all that enters into It and is not already part of its own nature. This must be so even if It is a creative evolution in the sense of manifesting always new powers of existence that are not native to the first foundation but introduced into it, accepted into an original substance. If, on the contrary, there is already there in involution,-present in the first foundation, but not yet manifested or not yet organised, -- the new principle or power of existence that has to be evolved, then, when it appears, it will still have to accept modification by the nature and law of the basic substance: but also it will modify that substance by its own power, its own law of nature. If, further, it is aided by a descent of its own principle already established in its own full force above the field of evolution and pressing down into that field to possess it, then the new power may even establish itself as a dominant element and considerably or radically change the consciousness and action of the world in which it emerges or into which it enters. But its force to modify or change or to revolutionise the law and working of the original substance chosen as the evolutionary matrix will depend upon its own essential potency. It is not likely that it will be able to bring about an entire transformation if it is not itself the original Principle of Existence, if it is only derivative, an instrumental power and not the first puissance.

Here the evolution takes place in a material universe; the foundation, the original substance, the first established all-conditioning status of things is Matter. Mind and Life are evolved in Matter, but they are limited and modified In their action by the obligation to use its substance for their instrumentation and by their subjection to the law of material Nature even while they modify what they undergo and use. For they do transform its substance, first into living substance and then into conscious substance; they succeed in changing its inertia, immobility and inconscience into a movement of consciousness, feeling and life. But they do not succeed in transforming it altogether; they cannot make it altogether alive or altogether conscious: life-nature evolving is bound to death; mind evolving is materialised as well as vitalised; it finds itself rooted in inconscience, limited by ignorance; it is moved by uncontrolled life-forces which drive and use it, it is mechanised by the physical forces on which it has to depend for its own self-expression. This is a sign that neither Mind nor Life is the original creative Power; they, like Matter, are intermediaries, successive and seried instruments of the evolutionary process. If a material energy is not that original Power, then we must seek for it in something above Mind or Life; there must be a deeper occult Reality which has yet to disclose itself in Nature.

An original creative or evolutionary Power there must be: but, although Matter is the first substance, the original and ultimate Power is not an inconscient material Energy; for then life and consciousness would be absent, since Inconscience cannot evolve consciousness nor an inanimate Force evolve life. There must be, therefore, since Mind and Life also are not that, a secret Consciousness greater than Life-Consciousness or Mind-Consciousness, an Energy more essential than the material Energy. Since it is greater than Mind, it must be a supramental Consciousness-Force; since it is a power of essential substance other than Matter, it must be the power of that which is the supreme essence and substance of all things, a power of the Spirit. There is a creative energy of Mind and a creative Life-Force, but they are instrumental and partial, not original and decisive: Mind and Life do indeed modify the material substance they inhabit and its energies and are not merely determined by them, but the extent and way of this material modification and determination are fixed by the inhabitant and all-containing Spirit through a secret indwelling light and force of supermind, an occult gnosis, -- an invisible self-knowledge and all-knowledge. If there is to be an entire transformation, it can only be by the full emergence of the law of the Spirit; its power of supermind or gnosis must have entered into Matter and it must evolve in Matter. It must change the mental into the supramental being, make the inconscient in us conscious, spiritualise our material substance, erect its law of gnostic consciousness in our whole evolutionary being and nature. This must be the culminating emergence or, at least, that stage in the emergence which first decisively changes the nature of the evolution by transforming its action of Ignorance and its basis of Inconscience.

This movement of evolution, of a progressive self-manifestation of the Spirit in a material universe, has to make its account at every step with the fact of the involution of consciousness and force m the form and activity of material substance. For it proceeds by an awakening of the involved consciousness and force and its ascent from principle to principle, from grade to grade, from power to power of the secret Spirit, but this is not a free transference to a higher status. The law of action, the force of action of each grade or power m its emergence is determined, not by its own free, full and pure law of nature or vim of energy, but partly by the material organisation provided for it and partly by its own status, achieved degree, accomplished fact of consciousness which it has been able to impose upon Matter. Its effectivity is in some sort made lip of a balance between the actual extent of this evolutionary emergence and the countervailing extent to which the emergent power is still enveloped, penetrated, diminished by the domination and continuing grip of the Inconscience. Mind as we see it is not mind pure and free, but mind clouded and diminished by an enveloping nescience, mind labouring and struggling to deliver knowledge out of that nescience. All depends upon the more or less involved or more or less evolved condition of consciousness, -- quite involved in inconscient matter, hesitating on the verge between involution and conscious evolution in the first or non-animal forms of life in matter, consciously evolving but greatly limited and hampered in mind housed in a living body, destined to be fully evolved by the awakening of the supermind in the embodied mental being and nature.

To each grade in this series achieved by the evolving Consciousness belongs its appropriate class of existences, -- one by one there appear material forms and forces, vegetable life, animals and half-animal man, developed human beings, imperfectly evolved or more evolved spiritual beings: but because of the continuity of the evolutionary process there is no rigid separation between them; each new advance or formation takes up what was before. The animal takes up into himself living and inanimate Matter; man takes up both along with the animal existence. There are furrows left by the transitional process or separating demarcations settled by the fixed habit of Nature: but these distinguish one series from another, serve perhaps to prevent a fall back of what has been evolved, they do not cancel or cut the continuity of the evolution. The evolving Consciousness passes from one grade to another or from one series of steps to another either by an imperceptible process or by some bound or crisis or, perhaps, by an intervention from above,-some descent or ensouling or influence from higher planes of Nature. But, by whatever means, the Consciousness secretly indwelling in Matter, the occult Inhabitant, is able thus to make its way upward from the lower to the higher gradations, taking up what it was into what it is and preparing to take up both into what it will be. Thus, having first laid down a basis of material being, material forms, forces, existences in which it seems to be lying inconscient, though in reality, as we know now, always subconsciently at work, it is able to manifest life and living beings, to manifest mind and mental beings in a material world, and must therefore be able to manifest there supermind also and supramental beings. Thus has come about the present status of the evolution of which man is the now apparent culmination but not the real ultimate summit; for he is himself a transitional being and stands at the turning-point of the whole movement. Evolution, being thus continuous, must have at any given moment a past with its fundamental results still in evidence, a present in which the results it is labouring over are in process of becoming, a future in which still unevolved powers and forms of being must appear till there is the full and perfect manifestation. The past has been the history of a slow and difficult subconscious working with effects on the surface, -- it has been an unconscious evolution; the present is a middle stage, an uncertain spiral in which the human intelligence is used by the secret evolutionary Force of being and participates in its action without being fully taken into confidence, -- it is an evolution slowly becoming conscious of itself; the future must be a more and more conscious evolution of the spiritual being until it is fully delivered into a self-aware action by the emergent gnostic principle.

The first foundation in this emergence, the creation of forms of Matter, first of inconscient and inanimate, then of living and thinking Matter, the appearance of more and more organised bodies adapted to express a greater power of consciousness, has been studied from the physical side, the side of form-building, by Science; but very little light has been shed on the inner side, the side of consciousness, and what little has been observed is rather of its physical basis and instrumentation than of the progressive operations of Consciousness in its own nature. In the evolution, as it has been observed so far, although a continuity is there, -- for Life takes up Matter and Mind takes up submental Life, the Mind of intelligence takes up the mind of life and sensation, -- the leap from one grade of consciousness in the series to another grade seems to our eyes immense, the crossing of the gulf whether by bridge or by leap impossible; we fail to discover any concrete and satisfactory evidence of its accomplishment in the past or of the manner in which it was accomplished. Even in the outward evolution, even in the development of physical forms where the data are clearly in evidence, there are missing links that remain always missing; but in the evolution of consciousness the passage is still more difficult to account for, for it seems more like a transformation than a passage. It may be, however, that, by our incapacity to penetrate the subconscious, to sound the submental or to understand sufficiently a lower mentality different from ours, we are unable to observe the minute gradations, not only in each degree of the series, but on the borders between grade and grade: the scientist who does observe minutely the physical data, has been driven to believe in the continuity of evolution in spite of the gaps and missing links; if we could observe similarly the inner evolution, we could, no doubt, discover the possibility and the mode of these formidable transitions. But still there is a real, a radical difference between grade and grade, so much so that the passage from one to another seems a new creation, a miracle of metamorphosis rather than a natural predictable development or quiet passing from one state of being to another with its well-marked steps arranged in an easy sequence.

These gulfs appear deeper, but less wide, as we rise higher in the scale of Nature. lf there are rudiments of life-reaction in the metal, as has been recently contended, it may be identical with life-reaction in the plant in its essence, but what might be called the vital-physical difference is so considerable that one seems to us inanimate, the other, though not apparently conscious, might be called a living creature. Between the highest plant life and lowest animal the gulf is visibly deeper, for it is the difference between mind and the entire absence of any apparent or even rudimentary movement of mind: in the one this stuff of mental consciousness is unawakened though there is a life of vital reactions, a suppressed or subconscious or perhaps only submental sense-vibration which seems to be intensely active; in the other, though the life is at first less automatic and secure in the subconscious way of living and in its own new way of overt consciousness imperfectly determined, still mind is awakened, -- there is a conscious life, a profound transition has been made. But the community of the phenomenon of life between plant and animal, however different their organisation, narrows the gulf, even though it does not fill in its profoundity. Between the highest animal and the lowest man there is a still deeper though narrower gulf to be crossed, the gulf between sense-mind and the intellect: for however we may insist on the primitive nature of the savage, we cannot alter the fact that the most primitive human being has above and beyond the sense-mind, emotional vitality and primary practical intelligence which we share with the animals, a human intellect and is capable, -- in whatever limits, -- of reflection, ideas, conscious invention, religious and ethical thought and feeling, everything fundamental of which man as a race is capable; he has the same kind of intelligence, it differs only in its past instruction and formative training and the degree of its developed capacity, intensity and activity. Still, in spite of these dividing furrows, we can no longer suppose that God or some Demiurge has manufactured each genus and species ready-made in body and in consciousness and left the matter there, having looked upon his work and seen that it was good. It has become evident that a secretly conscious or an inconscient Energy of creation has effected the transition by swift or slow degrees, by whatever means, devices, biological, physical or psychological machinery, -- perhaps, having made it, did not care to preserve as distinct forms what were only stepping-stones and had no longer any function nor served any purpose in evolutionary Nature. But this explanation of the gaps is little more than a hypothesis which as yet we cannot sufficiently substantiate. It is probable at any rate that the reason for these radical differences is to be found In the working of the inner Force and not in the outer process of the evolutionary transition; if we look at it more deeply from that inner side, the difficulty of understanding ceases and these transitions become intelligible and indeed inevitable by the very nature of the evolutionary process and its principle.

For if we look, not at the scientific or physical aspects, but at the psychological side of the question and inquire in what precisely the difference lies, we shall see that it consists in the rise of consciousness to another principle of being. The metal is fixed in the inconscient and inanimate principle of matter; even if we can suppose that it has some reactions suggestive of life in it or at least of rudimentary vibrations that in the plant developed into life, still it is not at all characteristically a form of life; it is characteristically a form of matter. The plant is fixed in a subconscient action of the principle of life,-not that it Is not subject to matter or devoid of reactions that find their full meaning only in mind, for it seems to have submental reactions that in us are the foundation of pleasure and pain or of attraction and repulsion; but still it is a form of life, not of mere matter, nor is it, so far as we know, at all a mind-conscious being. Man and the animal are both mentally conscious beings: but the animal is fixed in vital mind and mind-sense and cannot exceed Its limitations, while man has received into his sense-mind the light of another principle, the intellect, which is really at once a reflection and a degradation of the supermind, a ray of gnosis seized by the sense-mentality and transformed by it into something other than its source: for it is agnostic like the sense-mind in which and for which it works, not gnostic; it seeks to lay hold on knowledge, because it does not possess it, it does not like supermind hold knowledge in itself as its natural prerogative. In other words, in each of these forms of existence the universal being has fixed its action of consciousness in a different principle or, as between man and animal, in the modification of a lower by a higher though still not a highest-grade principle. It is this stride from one principle of being to another quite different principle of being that creates the transitions, the furrows, the sharp lines of distance, and makes, not all the difference, but still a radical characteristic difference between being and being in their nature.

But it must be observed that this ascent, this successive fixing in higher and higher principles, does not carry with it the abandonment of the lower grades, any more than a status of existence in the lower grades means the entire absence of the higher principles. This heals the objection against the evolutionary theory created by these sharp lines of difference; for if the rudiments of the higher are present in the lower creation and the lower characters are taken up into the higher evolved being, that of itself constitutes an indubitable evolutionary process. What is necessary is a working that brings the lower gradation of being to a point at which the higher can manifest in it; at that point a pressure from some superior plane where the new power is dominant may assist towards a more or less rapid and decisive transition by a bound or a series of bounds, -- a slow, creeping, imperceptible or even occult action is followed by a run and an evolutionary saltus across the border. It is in some such way that the transition from the lower to higher grades of consciousness seems to have been made in Nature.

In fact, life, mind, supermind are present in the atom, are at work there, but invisible, occult, latent in a subconscious or apparently unconscious action of the Energy; there is an informing Spirit, but the outer force and figure of being, what we might call the formal or form existence as distinguished from the immanent or secretly governing consciousness, is lost in the physical action, is so absorbed into it as to be fixed in a stereotyped self-oblivion unaware of what it is and what it is doing. The electron and atom are in this view eternal somnambulists; each material object contains an outer or form consciousness involved, absorbed in the form, asleep, seeming to be an unconsciousness driven by an unknown and unfelt inner Existence, -- he who is awake in the sleeper, the universal Inhabitant of the Upanishads,-an outer absorbed form-consciousness which, unlike that of the human somnambulist, has never been awake and is not always or ever on the point of waking. In the plant this outer form-consciousness is still in the state of sleep, but a sleep full of nervous dreams, always on the point of waking, but never waking. Life has appeared; in other words, force of concealed conscious being has been so much intensified, has raised itself to such a height of power as to develop or become capable of a new principle of action, that which we see as vitality, life-force. It has become vitally responsive to existence, though not mentally aware, and has put forth a new grade of activities of a higher and subtler value than any purely physical action. At the same time, it is capable of receiving and turning Into these new life-values, into motions and phenomena of a vibration of vitality, life-contacts and physical contacts from other forms than its own and from universal Nature. This is a thing which forms of mere matter cannot do; they cannot turn contacts into life-values or any kind of value, partly because their power of reception, -- although it exists, if occult evidence is to be trusted, -- is not sufficiently awake to do anything but dumbly receive and imperceptibly react, partly because the energies transmitted by the contacts are too subtle to be utilised by the crude inorganic density of formed Matter. Life in the tree is determined by its physical body, but it takes up the physical existence and gives it a new value or system of values, -- the life-value.

The transition to the mind and sense that appear in the animal being, that which we call conscious life, is operated in the same manner. The force of being is so much intensified, rises to such a height as to admit or develop a new principle of existence,-apparently new at least in the world of Matter, -- mentality. Animal being is mentally aware of existence, its own and others, puts forth a higher and subtler grade of activities, receives a wider range of contacts, mental, vital, physical, from forms other than its own, takes up the physical and vital existence and turns all it can get from them into sense values and vital-mind values. It senses body, it senses life, but it senses also mind; for it has not only blind nervous reactions, but conscious sensations, memories, impulses, volitions, emotions, mental associations, the stuff of feeling and thought and win. It has even a practical intelligence, founded on memory, association, stimulating need, observation, a power of device; it is capable of cunning, strategy, planning; it can invent, adapt to some extent its inventions, meet in this or that detail the demand of new circumstance. All is not in it a half-conscious instinct; the animal prepares human intelligence.

But when we come to man, we see the whole thing becoming conscious; the world, which he epitomises, begins in him to reveal to itself its own nature. The higher animal is not the somnambulist, -- as the very lowest animal forms still mainly or almost are, -- but it has only a limited waking mind, capable of just what is necessary for its vital existence: in man the conscious mentality enlarges its wakefulness and, though not at first fully self-conscious, though still conscious only on the surface, can open more and more to his inner and integral being. As in the two lower ascents, there is a heightening of the force of conscious existence to a new power and a new range of subtle activities; there is a transition from vital mind to reflecting and thinking mind, there is developed a higher power of observation and invention, taking up and connecting data, conscious of process and result, a force of imagination and aesthetic creation, a higher more plastic sensibility, the coordinating and interpreting reason, the values no longer of a reflex or reactive but of a mastering, understanding, self-detaching intelligence. As in the lower ascents, so here there is also a widening of the range of consciousness; man is able to take in more of the world and of himself as well as to give to this knowledge higher and completer figures of conscious experience. So, too, there is here also the third constant element of the ascension; mind takes up the lower grades and gives to their action and reaction intelligent values. Man has not only like the animal the sense of his body and life, but an intelligent sense and idea of life and a conscious and observant perception of body. He takes up too the mental life of the animal, as well as the material and bodily; although he loses something in the process, he gives to what he retains a higher value; he has the intelligent sense and the idea of his sensations, emotions, volitions, impulses, mental associations; what was crude stuff of thought and feeling and will, capable only of gross determinations, he turns into the finished work and artistry of these things. For the animal too thinks, but in an automatic way based mainly on a mechanical series of memories and mental associations, accepting quickly or slowly the suggestions of Nature and only awakened to a more conscious personal action when there is need of close observation and device; it has some first crude stuff of practical reason, but not the formed ideative and reflective faculty. The awaking consciousness In the animal is the unskilled primitive artisan of mind, in man it is the skilled craftsman and can become, -- but this he does not attempt sufficiently, -- not only the artist, but master and adept.

But here we have to observe two particularities of this human and at present highest development, which bring us to the heart of the matter. First, this taking up of the lower parts of life reveals itself as a turning downward of the master eye of the secret evolving spirit or of the universal Being in the individual from the height to which he has reached on all that now lies below him, a gazing down with the double or twin power of the being's consciousness-force, -- the power of will, the power of knowledge, -- so as to understand from this new, different and wider range of consciousness and perception and nature the lower life and its possibilities and to raise it up, it also, to a higher level, to give it higher values, to bring out of it higher potentialities. And this he does because evidently he does not intend to kill or destroy it, but, delight of existence being his eternal business and a harmony of various strains, not a sweet but monotonous melody the method of his music, he wishes to include the lower notes also and, by surcharging them with a deeper and finer significance, get more delight out of them than was possible in the cruder formulation. Still in the end he lays on them as a condition for his continued acceptance their consent to admit the higher values and, until they do consent, he can deal harshly enough with them even to trampling them under foot when he is bent on perfection and they are rebellious. And that indeed is the true inmost aim and meaning of ethics, discipline and askesis, to lesson and tame, purify and prepare to be fit instruments the vital and physical and lower mental life so that they may be transformed into notes of the higher mental and eventually the supramental harmony, but not to mutilate and destroy them. Ascent is the first necessity, but an integration is an accompanying intention of the spirit in Nature.

This downward eye of knowledge and will with a view to an all-round heightening, deepening and subtler, finer and richer intensification is the secret Spirit's way from the beginning. The plant-soul takes, as we may say, a nervous-material view of its whole physical existence so as to get out of it all the vital-physical intensity possible; for it seems to have some intense excitations of a mute life-vibration in it, -- perhaps, though that is difficult for us to imagine, more intense relatively to its lower rudimentary scale than the animal mind and body in its higher and more powerful scale could tolerate. The animal being takes a mentalised sense-view of its vital and physical existence so as to get out of it all the sense-value possible, much acuter in many respects than man's as mere sensation or sense-emotion or satisfaction of vital desire and pleasure. Man, looking downward from the plane of will and intelligence, abandons these lower intensities, but in order to get out of mind and life and sense a higher intensity in other values, intellectual, aesthetic, moral, spiritual, mentally dynamic or practical, -- as he terms it; by these higher elements he enlarges, subtilises and elevates his use of life-values. He does not abandon the animal reactions and enjoyments, but more lucidly, finely and sensitively mentalises them. This he does even on his normal and his lower levels, but, as he develops, he puts his lower being to a severer test, begins to demand from it on pain of rejection something like a transformation: that is the mind's way of preparing for a spiritual life still beyond it.

But man not only turns his gaze downward and around him, when he has reached his higher level, but upward towards what is above him and inward towards what is occult within him. In him not only the downward gaze of the universal Being in the evolution has become conscious, but its conscious upward and inward gaze also develops. The animal lives as if satisfied with what Nature has done for it; if there is any upward gaze of the secret spirit within Its animal being, it has nothing consciously to do with it, that is still Nature's business: it is man who first makes this upward gaze consciously his own business. For already by his possession of intelligent will, deformed ray of the gnosis though it be, be begins to put on the double nature of Sachchidananda; he is no longer, like the animal, an undeveloped conscious being entirely driven by prakriti, a slave of the executive Force, played with by the mechanical energies of Nature, but has begun to be a developing conscious soul or Purusha interfering with what was her sole affair, wishing to have a say in it and eventually to be the master. He cannot do it yet, he is too much in her meshes, too much involved in her established mechanism: but he feels,-though as yet too vaguely and uncertainly,-that the spirit within him wishes to rise to yet higher heights, to widen its bounds; something within, something occult, knows that it is not the intention of the deeper conscious Soul-Nature, the Purusha-prakriti, to be satisfied with his present lowness and limitations. To climb to higher altitudes, to get a greater scope, to transform his lower nature, this is always a natural impulse of man as soon as he has made his place for himself in the physical and vital world of earth and has a little leisure to consider his farther possibilities. It must be so not because of any false and pitiful imaginative illusion in him, but, first, because he is the imperfect, still developing mental being and must strive for more development, for perfection, and still more because he is capable, unlike other terrestrial creatures, of becoming aware of what is deeper than mind, of the soul within him, and of what is above the mind, of supermind, of spirit, capable of opening to it, admitting it, rising towards it, taking hold of it. It is in his human nature, in all human nature, to exceed itself by conscious evolution, to climb beyond what he is. Not individuals only, but in time the race also, in a general rule of being and living if not in all its members, can have the hope, if it develops a sufficient will, to rise beyond the imperfections of our present very undivine nature and to ascend at least to a superior humanity, to rise nearer, even if it cannot absolutely reach, to a divine manhood or supermanhood. At any rate, it is the compulsion of evolutionary Nature in him to strive to develop upward, to erect the ideal, to make the endeavour.

But where is the limit of effectuation in the evolutionary being's self-becoming by self-exceeding? In mind itself there are grades of the series and each grade again is a series in itself; there are successive elevations which we may conveniently call planes and sub-planes of the mental consciousness and the mental being. The development of our mental self is largely an ascent of this stair; we can take our stand on any one of them, while yet maintaining a dependence on the lower stages and a power of occasional ascension to higher levels or of a response to influences from our being's superior strata. At present we still normally take our first secure stand on the lowest sub-plane of the intelligence, which we may call the physical-mental, because it depends for its evidence of fact and sense of reality on the physical brain, the physical sense-mind, the physical sense-organs; there we are the physical man who attaches most importance to objective things and to his outer life, has little intensity of the subjective or inner existence and subordinates whatever he has of it to the greater claims of exterior reality. The physical man has a vital part, but it is mainly made up of the smaller instinctive and impulsive formations of life-consciousness emerging from the subconscient, along with a customary crowd or round of sensations, desires, hopes, feelings, satisfactions which are dependent on external things and external contacts and concerned with the practical, the immediately realisable and possible, the habitual, the common and average. He has a mental part, but this too is customary, traditional, practical, objective, and respects what belongs to the domain of mind mostly for its utility for the support, comfort, use, satisfaction and entertainment of his physical and sensational existence. For the physical mind takes its stand on matter and the material world, on the body and the bodily life, on sense-experience and on a normal practical mentality and its experience. All that is not of this order, the physical mind builds up as a restricted superstructure dependent upon the external sense-mentality. Even so, it regards these higher contents of life as either helpful adjuncts or a superfluous but pleasant luxury of imaginations, feelings and thought-abstractions, not as inner realities; or, even if it receives them as realities, it does not feel them concretely and substantially in their own proper substance, subtler than the physical substance and Its grosser concreteness, -- it treats them as a subjective, less substantial extension from physical realities. It is inevitable that the human being should thus take his first stand on Matter and give the external fact and external existence its due Importance; for this is Nature's first provision for our existence, on which she insists greatly: the physical man is emphasised in us and is multiplied abundantly in the world by her as her force for conservation of the secure, if somewhat inert, material basis on which she can maintain herself while she attempts her higher human developments; but in this mental formation there is no power for progress or only for a material progress. It is our first mental status, but the mental being cannot remain always at this lowest rung of the human evolutionary ladder.

Above physical mind and deeper within than physical sensation, there is what we may call an intelligence of the life-mind, dynamic, vital, nervous, more open, though still obscurely, to the psychic, capable of a first soul-formation, though only of an obscurer life-soul, -- not the psychic being, but a frontal formation of the vital Purusha. This life-soul concretely senses and contacts the things of the life-world, and tries to realise them here; it attaches immense importance to the satisfaction and fulfilment of the life-being, the life-force, the vital nature: it looks on physical existence as a field for the life-impulses' self-fulfilment, for the play of ambition, power, strong character, love, passion, adventure, for the individual, the collective, the general human seeking and hazard and venture, for all kinds of life-experiment and new life-experience, and but for this saving element, this greater power, interest, significance, the physical existence would have for it no value. This life-mentality is supported by our secret subliminal vital being and is in veiled contact with a life-world to which it can easily open and so feel the unseen dynamic forces and realities behind the material universe. There is an inner lifemind which does not need for its perceptions the evidence of the physical senses, is not limited by them; for on this level our inner life and the inner life of the world become real to us independent of the body and of the symbols of the physical world which alone we call natural phenomena, as if Nature had no greater phenomena and no greater realities than those of gross Matter. The vital man, moulded consciously or unconsciously by these influences, is the man of desire and sensation, the man offeree and action, the man of passion and emotion, the kinetic individual: he may and does lay great stress on the material existence, but he gives it, even when most preoccupied with its present actualities, a push for life-experience, for force of realisation, for life-extension, for life-power, for life-affirmation and life-expansion which is Nature's first impetus towards enlargement of the being; at a highest intensity of this life-impetus, he becomes the breaker of bonds, the seeker of new horizons, the disturber of the past and present in the interest of the future. He has a mental life which is often enslaved to the vital force and its desires and passions, and it is these he seeks to satisfy through the mind: but when he interests himself strongly in mental things, he can become the mental adventurer, the opener of the way to new mind-formations or the fighter for an idea, the sensitive type of artist, the dynamic poet of life or the prophet or champion of a cause. The vital mind is kinetic and therefore a great force in the working of evolutionary Nature.

Above this level of vital mentality and yet more inly extended, is a mind-plane of pure thought and intelligence to which the things of the mental world are the most important realities: those who are under its influence, the philosopher, thinker, scientist, intellectual creator, the man of the idea, the man of the written or spoken word, the idealist and dreamer are the present mental being at his highest attained summit. This mental man has his life-part, his life of passions and desires and ambitions and life-hopes of all kinds and his lower sensational and physical existence, and this lower part can often equibalance or weigh down his nobler mental element so that, although it is the highest portion of him, it does not become dominant and formative In his whole nature: but this is not typical of him in his greatest development, for there the vital and physical are controlled and subjected by the thinking will and intelligence. The mental man cannot transform his nature, but he can control and harmonise It, and lay on it the law of a mental ideal, impose a balance or a sublimating and refining influence, and give a high consistency to the multipersonal confusion and conflict or the summary patchwork of our divided and half-constructed being. He can be the observer and governor of his own mind and life, can consciously develop them and become to that extent a self-creator.

This mind of pure intelligence has behind it our inner or subliminal mind which senses directly all the things of the mind-plane, is open to the action of a world of mental forces, and can feel the ideative and other imponderable influences which act upon the material world and the life-plane but which at present we can only infer and cannot directly experience: these intangibles and imponderables are to the mental man real and patent and he regards them as truths demanding to be realised in our or the earth's nature. On the inner plane mind and mind-soul independent of the body can become to us an entire reality, and we can consciously live in them as much as in the body. Thus to live in mind and the things of the mind, to be an intelligence rather than a life and a body, is our highest position, short of spirituality, in the degrees of Nature. The mental man, the man of a self-dominating and self-formative mind and will conscious of an ideal and turned towards its realisation, the high intellect, the thinker, the sage, less kinetic and immediately effective than the vital man, who is the man of action and outer swift life-fulfilment, but as powerful and eventually even more powerful to open new vistas to the race, is the normal summit of Nature's evolutionary formation on the human plane. These three degrees of mentality, clear in themselves, but most often mixed in our composition, are to our ordinary intelligence only psychological types that happen to have developed, and we do not discover any other significance in them; but in fact they are full of significance, for they are the steps of Nature's evolution of mental being towards its self-exceeding, and, as thinking mind is the highest step she can now attain, the perfected mental man is the rarest and highest of her normal human creatures. To go farther she has to bring into the mind and make active in mind. life and body the spiritual principle.

For these are her evolutionary figures built out of the surface mentality; to do more she has to use more amply the unseen material hidden below our surface, to dive inwards and bring out the secret soul, the psyche, or to ascend above our normal mental level into planes of intuitive consciousness dense with light derived from the spiritual gnosis, ascending planes of pure spiritual mind in which we are in direct contact with the infinite, in touch with the self and highest reality of things, Sachchidananda. In ourselves, behind our surface natural being, there is a soul, an inner mind, an inner life-part which can open to these heights as well as to the occult spirit within us, and this double opening is the secret of a new evolution; by that breaking of lids and walls and boundaries the consciousness rises to a greater ascent and a larger integration which, as the evolution of mind has mentalised, so will by this new evolution spiritualise all the powers of our nature. For the mental man has not been Nature's last effort or highest reach, -- though he has been, in general, more fully evolved in his own nature than those who have achieved themselves below or aspired above him; she has pointed man to a yet higher and more difficult level, inspired him with the ideal of a spiritual living, begun the evolution in him of a spiritual being. The spiritual man is her supreme supernormal effort of human creation; for, having evolved the mental creator, thinker, sage, prophet of an ideal, the self-controlled, self-disciplined, harmonised mental being, she has tried to go higher and deeper within and call out into the front the soul and inner mind and heart, call down from above the forces of the spiritual mind and higher mind and overmind and create under their light and by their influence the spiritual sage, seer, prophet. God-lover, Yogin, gnostic, Sufi, mystic.

This is man's only way of true self-exceeding: for so long as we live in the surface being or found ourselves wholly on Matter, it is impossible to go higher and vain to expect that there can be any new transition of a radical character in our evolutionary being. The vital man, the mental man have had an immense effect upon the earth-life, they have carried humanity forward from the mere human animal to what it is now. But it is only within the bounds of the already established evolutionary formula of the human being that they can act; they can enlarge the human circle but not change or transform the principle of consciousness or its characteristic operation. Any attempt to heighten inordinately the mental or exaggerate Inordinately the vital man, -- a Nietzschean supermanhood, for example, -- can only colossalise the human creature, it cannot transform or divinise him. A different possibility opens if we can live within in the inner being and make it the direct ruler of life or station ourselves on the spiritual and intuitive planes of being and from there and by their power transmute our nature.

The spiritual man is the sign of this new evolution, this new and higher endeavour of Nature. But this evolution differs from the past process of the evolutionary Energy in two respects: it is conducted by a conscious effort of the human mind, and it is not confined to a conscious progression of the surface nature, but is accompanied by an attempt to break the walls of the Ignorance and extend ourselves inward into the secret principle of our present being and outward into cosmic being as well as upward towards a higher principle. Up till now what Nature had achieved was an enlarging of the bounds of our surface Knowledge-Ignorance; what it attempted in the spiritual endeavour is to abolish the Ignorance, to go inwards and discover the soul and to become united in consciousness with God and with all existence. This is the final aim of the mental stage of evolutionary Nature in man; it is the initial step towards a radical transmutation of the Ignorance into the Knowledge. The spiritual change begins by an influence of the inner being and the higher spiritual mind, an action felt and accepted on the surface; but this by itself can lead only to an illumined mental idealism or to the growth of a religious mind, a religious temperament and some devotion in the heart and piety in the conduct; it is a first approach of mind to spirit, but it cannot make a radical change: more has to be done, we have to live deeper within, we have to exceed our present consciousness and surpass our present status of Nature.

It is evident that if we can live thus deeper within and put out steadily the inner forces into the outer instrumentation or raise ourselves to dwell on higher and wider levels and bring their powers to bear on physical existence, not merely receive influences descending from them, which is all we can now do, there could begin a heightening of our force of conscious being so as to create a new principle of consciousness, a new range of activities, new values for all things, a widening of our consciousness and life, a taking up and transformation of the lower grades of our existence, -- in brief, the whole evolutionary process by which the Spirit in Nature creates a higher type of being. Each step could mean a pace, however distant from the goal, or a close approach leading to a larger and more divine being, a larger and more divine force and consciousness, knowledge and will, sense of existence and delight in existence; there could be an initial unfolding towards the divine life. All religion, all occult knowledge, all supernormal (as opposed to abnormal) psychological experience, all Yoga, all psychic experience and discipline are signposts and directions pointing us upon that road of progress of the occult self-unfolding spirit.

But the human race is still weighted by a certain gravitation towards the physical, it obeys still the pull of our yet unconquered earth-matter; it is dominated by the brain-mind, the physical intelligence: thus held back by many ties, it hesitates before the indication or falls back before the too tense demand of the spiritual effort. It has, too, still a great capacity for sceptical folly, an immense indolence, an enormous intellectual and spiritual timidity and conservatism when called out of the grooves of habit: even the constant evidence of life itself that where it chooses to conquer it can conquer, -- witness the miracles of that quite inferior power, physical Science, -- does not prevent it from doubting; it repels the new call and leaves the response to a few individuals. But that is not enough if the step forward is to be for humanity; for it is only if the race advances that, for it, the victories of the Spirit can be secure. For then, even if there is a lapse of Nature, a fall in her effort, the Spirit within, employing a secret memory, -- sometimes represented on the lower side, that of downward gravitation, as an atavistic force in the race, but really the force of a persistent memory in Nature which can pull us either upward or downward, -- will call it upward again and the next ascent will be both easier and more lasting, because of the past endeavour; for that endeavour and its impulse and its result cannot but remain stored in the subconscious mind of humanity. Who can say what victories of the kind may have been achieved in our past cycles and how near may be the next ascension? It is not indeed necessary or possible that the whole race should transform itself from mental into spiritual beings, but a general admission of the ideal, a widespread endeavour, a conscious concentration are needed to carry the stream of tendency to its definitive achievement. Otherwise what will be ultimately accomplished is an achievement by the few initiating a new order of beings, while humanity will have passed sentence of unfitness on itself and may fall back into an evolutionary decline or a stationary immobility; for it is the constant upward effort that has kept humanity alive and maintained for it its place in the front of creation.

The principle of the process of evolution is a foundation, from that foundation an ascent, in that ascent a reversal of consciousness and, from the greater height and wideness gained, an action of change and new integration of the whole nature. The first foundation is Matter; the ascent is that of Nature; the integration is an at first unconscious or half-conscious automatic change of Nature by Nature. But as soon as a more completely conscious participation of the being has begun in these workings of Nature, a change in the functioning of the process is inevitable. The physical foundation of Matter remains, but Matter can no longer be the foundation of the consciousness; consciousness itself will be no longer in its origin a welling up from the Inconscient or a concealed flow from an occult inner subliminal force under the pressure of contacts from the universe. The foundation of the developing existence will be the new spiritual status above or the unveiled soul-status within us; it is a flow of light and knowledge and will from above and a reception from within that will determine the reactions of the being to cosmic experience. The whole concentration of the being will be shifted from below upwards and from without inwards; our higher and inner being now unknown to us will become ourselves, and the outer or surface being which we now take for ourselves will be only an open front or an annexe through which the true being meets the universe. The outer world itself will become inward to the spiritual awareness, a part of itself, intimately embraced in a knowledge and feeling of unity and identity, penetrated by an intuitive regard of the mind, responded to by the direct contact of consciousness with consciousness, taken into an achieved integrality. The old inconscient foundation itself will be made conscious in us by the inflow of light and awareness from above and its depths annexed to the heights of the spirit. An integral consciousness will become the basis of an entire harmonisation of life through the total transformation, unification, integration of the being and the nature.



Chapter XIX


Seven steps has the ground of tile Ignorance, seven steps has the ground of the Knowledge.

He found the vast Thought with seven heads that is born of the Truth; he created some fourth world and became universal... -- The Sons of Heaven, the Heroes of tile Omnipotent, thinking the straight thought, giving voice to the Truth, founded the plane of illumination and conceived the first abode of the Sacrifice... The Master of Wisdom cast down the stone defences and called to the Herds of Light, ... the Herds that stand in the secrecy on the bridge over the Falsehood between two worlds below and one above, desiring Light in the darkness, he brought upward the Ray-Herds and uncovered from the veil the three worlds; he shattered the city that lies hidden in ambush, and cut the three out of the Ocean, and discovered the Dawn and the Sun and the Light and the World of Light.
   Rig Veda22

The Master of Wisdom in his first coming to birth in the supreme ether of the great Light, -- many his births, seven his mouths of the Word, seven his Rays, -- scatters the darknesses with his cry.
   Rig Veda23

All evolution is in essence a heightening of the force of consciousness In the manifest being so that it may be raised Into the greater intensity of what is still unmanifest, from matter into life, from life into mind, from the mind into the spirit. It is this that must be the method of our growth from a mental into a spiritual and supramental manifestation, out of a still half-animal humanity into a divine being and a divine living. There must be achieved a new spiritual height, wideness, depth, subtlety, intensity of our consciousness, of its substance, its force, its sensibility, an elevation, expansion, plasticity, integral capacity of our being, and an assumption of mind and all that is below mind into that larger existence. In a future transformation the character of the evolution, the principle of evolutionary process, although modified, will not fundamentally change but, on a vaster scale and in a liberated movement, royally continue. A change into a higher consciousness or state of being is not only the whole aim and process of religion, of all higher askesis, of Yoga, but it is also the very trend of our life itself, the secret purpose found in the sum of its labour. The principle of life in us seeks constantly to confirm and perfect itself on the planes of mind, vitality and body which it already possesses; but it is self-driven also to go beyond and transform these gains into means for the conscious spirit to unfold in Nature. If it is merely some part of ourselves, intellect, heart, will or vital desire-self, which, dissatisfied with its own imperfection and with the world, strives to get away from it to a greater height of existence, content to leave the rest of the nature to take care of itself or to perish, then such a result of total transformation would not eventuate, -- or, at least, would not eventuate here. But this is not the integral trend of our existence; there is a labour of Nature in us to ascend with all ourself into a higher principle of being than it has yet evolved here, but it is not her whole will in this ascension to destroy herself in order that that higher principle may be exclusively affirmed by the rejection and extinction of Nature. To heighten the force of consciousness until it passes from a mental, vital and physical instrumentation into the essence and power of the spirit is the indispensable thing, but that is not the sole object or all the thing to be done.

Our call must be to live on a new height in all our being: we have not, in order to reach that height, to drop back our dynamic parts into the indeterminate stuff of Nature and abide by this liberating loss in a blissful quiescence of the Spirit; that can always be done and it brings a great repose and freedom, but what Nature herself attends from us is that the whole of what we are should rise into the spiritual consciousness and become a manifest and manifold power of the spirit. An integral transformation is the integral aim of the Being in Nature; this is the inherent sense of her universal urge of self-transcendence. It is for this reason that the process of Nature is not confined to a heightening of herself into a new principle; the new height is not a narrow intense pinnacle, it brings with it a widening and establishes a larger field of life in which the power of the new principle may have sufficient play and room for Its emergence. This action of elevation and expansion is not confined to an utmost possible largeness in the essential play of the new principle itself; it includes a taking up of that which is lower into the higher values: the divine or spiritual life will not only assume into itself the mental, vital, physical life transformed and spiritualised, but it will give them a much wider and fuller play than was open to them so long as they were living on their own level. Our mental, physical, vital existence need not be destroyed by our self-exceeding, nor are they lessened and impaired by being spiritualised; they can and do become much richer, greater, more powerful and more perfect: in their divine change they break into possibilities which in their unspiritualised condition could not be practicable or imaginable.

This evolution, this process of heightening and widening and integralisation, is in its nature a growth and an ascent out of the sevenfold ignorance into the integral knowledge. The crux of that ignorance is the constitutional; it resolves itself into a manifold ignorance of the true character of our becoming, an unawareness of our total self, of which the key is a limitation by the plane we inhabit and by the present predominant principle of our nature. The plane we inhabit is the plane of Matter; the present predominant principle in our nature is the mental intelligence with the sense-mind, which depends upon Matter, as its support and pedestal. As a consequence, the preoccupation of the mental intelligence and its powers with the material existence as it is shown to it through the senses, and with life as it has been formulated in a compromise between life and matter, is a special stamp of the constitutional Ignorance. This natural materialism or materialised vitalism, this clamping of ourselves to our beginnings, is a form of self-restriction narrowing the scope of our existence which is very insistent on the human being. It is a first necessity of his physical existence, but is afterwards forged by a primal ignorance into a chain that hampers his every step upwards: the attempt to grow out of this limitation of the wholeness, power and truth of the spirit by the materialised mental intelligence and out of this subjection of the soul to material Nature is the first step towards a real progress of our humanity. For our ignorance is not entire; it is a limitation of consciousness, -- it is not the complete nescience which is the stamp of the same Ignorance in purely material existences, those which have not only matter for their plane but matter for their dominant principle. It is a partial, a limiting, a dividing and, very largely, a falsifying knowledge; out of that limitation and falsification we have to grow into the truth of our spiritual being.

This preoccupation with life and matter is at the beginning right and necessary because the first step that man has to take is to know and possess this physical existence as well as he can by applying his thought and intelligence to such experience of it as his sense-mind can give to him; but this is only a preliminary step and, if we stop there, we have made no real progress: we are where we were and have gained only more physical elbow-room to move about in and more power for our mind to establish a relative knowledge and an insufficient and precarious mastery and for our life-desire to push things about and jostle and hustle around amid the throng of physical forces and existences. The utmost widening of a physical objective knowledge, even if it embrace the most distant solar systems and the deepest layers of the earth and sea and the most subtle powers of material substance and energy, is not the essential gain for us, not the one thing which it is most needful for us to acquire. That is why the gospel of materialism, in spite of the dazzling triumphs of physical Science, proves itself always in the end a vain and helpless creed, and that too is why physical Science itself with all its achievements, though it may accomplish comfort, can never achieve happiness and fullness of being for the human race. Our true happiness lies in the true growth of our whole being, in a victory throughout the total range of our existence, in mastery of the inner as well as and more than the outer, the hidden as well as the overt nature; our true completeness comes not by describing wider circles on the plane where we began, but by transcendence. It is for this reason that, after the first necessary foundation in life and matter, we have to heighten our force of consciousness, deepen, widen, subtillse it; we must first liberate our mental selves and enter into a freer, finer and nobler play of our mental existence: for the mental Is much more than the physical our true existence, because we are even m our instrumental or expressive nature predominantly mind and not matter, mental much rather than physical beings. That growth into the full mental being is the first transitional movement towards human perfection and freedom; it does not actually perfect, it does not liberate the soul, but it lifts us one step out of the material and vital absorption and prepares the loosening of the hold of the Ignorance.

Our gain in becoming more perfect mental beings is that we get to the possibility of a subtler, higher and wider existence, consciousness, force, happiness and delight of being; in proportion as we rise in the scale of mind, a greater power of these things comes to us: our mental consciousness acquires for itself at the same time more vision and power and more subtlety and plasticity, and we are able to embrace more of the vital and physical existence itself, to know it better, to use it better, to give it nobler values, a broader range, a more sublimated action, -- an extended scale, higher issues. Man is in his characteristic power of nature a mental being, but in the first steps of his emergence he is more of the mentalised animal, preoccupied like the animal with his bodily existence; he employs his mind for the uses, interests, desires of the life and the body, as their servant and minister, not yet as their sovereign and master. It is as he grows in mind and in proportion as his mind asserts its selfhood and independence against the tyranny of life and matter, that he grows in stature. On one side, mind by its emancipation controls and illumines the life and physicality; on the other, the purely mental aims, occupations, pursuits of knowledge begin to get a value. The mind liberated from a lower control and preoccupation introduces into life a government, an uplifting, a refinement, a finer balance and harmony; the vital and physical movements are directed and put into order, transformed even as far as they can be by a mental agency; they are taught to be the instruments of reason and obedient to an enlightened will, an ethical perception and an aesthetic intelligence: the more this can be accomplished, the more the race becomes truly human, a race of mental beings.

It is this perception of life that was put in front by the Greek 'thinkers, and it is a vivid flowering in the sunlight of this ideal that imparts so great a fascination to Hellenic life and culture. In later times this perception was lost and, when it came back, it returned much diminished, mixed with more turbid elements: the perturbation of a spiritual ideal imperfectly grasped by the understanding and not at all realised in the life's practice but present with its positive and negative mental and moral influences, and over against it the pressure of a dominant, an inordinate vital urge which could not get its free self-satisfied movement, stood in the way of the sovereignty of the mind and the harmony of life, its realised beauty and balance. An opening to higher ideals, a greater range of life was gained, but the elements of a new idealism were only cast into its action as an influence, could not dominate and transform it and, finally, the spiritual endeavour, thus ill-understood and unrealised, was thrown aside: its moral effects remained, but, deprived of the sustaining spiritual element, dwindled towards ineffectivity; the vital urge, assisted by an immense development of physical intelligence, became the preoccupation of the race. An imposing increase of a certain kind of knowledge and efficiency was the first result; the most recent outcome has been a perilous spiritual ill-health and a vast disorder.

For mind itself is not enough; even its largest play of intelligence creates only a qualified half-light. A surface mental knowledge of the physical universe is a still more imperfect guide; for the thinking animal it might be enough, but not for a race of mental beings in labour of a spiritual evolution. Even the truth of physical things cannot be entirely known, nor can the right use of our material existence be discovered by physical Science and an outward knowledge alone or made possible by the mastery of physical and mechanical processes alone: to know, to use rightly we must go beyond the truth of physical phenomenon and process, we must know what is within and behind it. For we are not merely embodied minds; there is a spiritual being, a spiritual principle, a spiritual plane of Nature. Into that we have to heighten our force of consciousness, to widen by that still more largely, even universally and infinitely, our range of being and our field of action, to take up by that our lower life and use it for greater ends and on a larger plan, in the light of the spiritual truth of existence. Our labour of mind and struggle of life cannot come to any solution until we have gone beyond the obsessing lead of an inferior Nature, integralised our natural being in the being and consciousness, learned to utilise our natural instruments by the force and for the joy of the Spirit. Then only can the constitutional ignorance, the ignorance of the real build of our existence from which we suffer, change into a true and effective knowledge of our being and becoming. For what we are is spirit, -- at present using mind predominantly, life and body subordinately, with matter for our original field but not our only field of experience; but this is only at present. Our imperfect mental instrumentation is not the last word of our possibilities; for there are in us, dormant or invisibly and imperfectly active, other principles beyond mind and closer to the spiritual nature, there are more direct powers and luminous instruments, there is a higher status, there are greater ranges of dynamic action than those that belong to our present physical, vital and mental existence. These can become our own status, part of our being, they can be principles, powers and instruments of our own enlarged nature. But for that it is not enough to be satisfied with a vague or an ecstatic ascent into spirit or a formless exaltation through the touch of its infinities; their principle has to evolve, as life has evolved, as mind has evolved, and organise its own instrumentation, its own satisfaction. Then we shall possess the true constitution of our being and we shall have conquered the Ignorance.

The conquest of our constitutional ignorance cannot be complete, cannot become integrally dynamic, if we have not conquered our psychological ignorance; for the two are bound up together. Our psychological ignorance consists in a limitation of our self-knowledge to that little wave or superficial stream of our being which is the conscient waking self. This part of our being is an original flux of formless or only half-formulated movements carried on in an automatic continuity, supported and held together by an active surface memory and a passive underlying consciousness in its flow from moment to moment of time, organised and interpreted by our reason and our witnessing and participating intelligence. Behind it is an occult existence and energy of our secret being without which the superficial consciousness and activity could not have existed or acted. In Matter only an activity is manifest, -- inconscient in the outside of things which is all we know; for the indwelling Consciousness in Matter is secret, subliminal, not manifested in the inconscient form and the involved energy: but in us consciousness has become partly manifest, partly awake. But this consciousness is hedged and imperfect; it is bound by its habitual self-limitation and moves in a restricted circle, -- except when there are flashes, intimations or upsurgings from the secrecy within us which break the limits of the formation or flow beyond them or widen the circle. But these occasional visitations cannot enlarge us far beyond our present capacities, are not enough to revolutionise our status. That can only be done if we can bring into it the higher undeveloped lights and powers potential in our being and get them consciously and normally into play; for this we must be able to draw freely from those ranges of our being to which they are native but which are at present subconscient or rather secretly intraconscient and circumconscient or else superconscient to us. Or, -- the yet more that is also possible, -- we must enter into these inner and higher parts of ourselves by an inward plunge or disciplined penetration and bring back with us to the surface their secrets. Or, achieving a still more radical change of our consciousness, we must learn to live within and no longer on the surface and be and act from the inner depths and from a soul that has become sovereign over the nature.

That part of us which we can strictly call subconscient because it is below the level of mind and conscious life, inferior and obscure, covers the purely physical and vital elements of our constitution of bodily being, unmentalised, unobserved by the mind, uncontrolled by it in their action. It can be held to include the dumb occult consciousness, dynamic but not sensed by us, which operates in the cells and nerves and all the corporeal stuff and adjusts their life process and automatic responses. It covers also those lowest functionings of submerged sense-mind which are more operative in the animal and in plant life; in our evolution we have overpassed the need of any large organised action of this element, but it remains submerged and obscurely at work below our conscious nature. This obscure activity extends to a hidden and headed mental substratum Into which past impressions and all that Is rejected from the surface mind sink and remain there dormant and can surge up in sleep or in any absence of the mind, taking dream forms, forms of mechanical mindaction or suggestion, forms of automatic vital reaction or impulse, forms of physical abnormality or nervous perturbance, forms of morbidity, disease, unbalance. Out of the subconscious we bring ordinarily so much to the surface as our waking sensemind and Intelligence need for their purpose; in so bringing them up we are not aware of their nature, origin, operation and do not apprehend them in their own values but by a translation into the values of our waking human sense and intelligence. But the risings of the subconscious, its effects upon the mind and body, are mostly automatic, uncalled for and involuntary; for we have no knowledge and therefore no control of the subconscient. It is only by an experience abnormal to us, most commonly in illness or some disturbance of balance, that we can become directly aware of something in the dumb world, dumb but very active, of our bodily being and vitality or grow conscious of the secret movements of the mechanical subhuman physical and vital mind which underlies our surface, -- a consciousness which is ours but seems not ours because it is not part of our known mentality. This and much more lives concealed in the subconscience.

A descent into the subconscient would not help us to explore this region, for it would plunge us into incoherence or into sleep or a dull trance or a comatose torpor. A mental scrutiny or insight can give us some indirect and constructive idea of these hidden activities; but it is only by drawing back into the subliminal or by ascending into the superconscient and from there looking down or extending ourselves into these obscure depths that we can become directly and totally aware and in control of the secrets of our subconscient physical, vital and mental nature. This awareness, this control are of the utmost importance. For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements. It sustains and reinforces all in us that clings most and refuses to change, our mechanical recurrences of unintelligent thought, our persistent obstinacies of feeling, sensation, impulse, propensity, our uncontrolled fixities of character. The animal in us, -- the infernal also,-has its lair of retreat in the dense jungle of the subconscience. To penetrate there, to bring in light and establish a control, is indispensable for the completeness of any higher life, for any integral transformation of the nature.

The part of us that we have characterised as intraconscient and circumconscient is a still more potent and much more valuable element in the constitution of our being. It includes the large action of an inner intelligence and inner sense-mind, of an inner vital, even of an inner subtle-physical being which upholds and embraces our waking consciousness, which is not brought to the front, which is subliminal, in the modern phrase. But when we can enter and explore this hidden self, we find that our waking sense and intelligence are for the most part a selection from what we secretly are or can be, an exteriorised and much mutilated and vulgarised edition of our real, our hidden being or an upthrow from its depths. Our surface being has been formed with this subliminal help by an evolution out of the Inconscient for the utility of our present mental and physical life on earth; this that is behind is a formation mediating between the Inconscient and the larger planes of Life and Mind which have been created by the involutionary descent and whose pressure has helped to bring about the evolution of Mind and Life in Matter. Our surface responses to physical existence have at their back the support of an activity in these veiled parts, are often responses from them modified by a surface mental rendering. But also that large part of our mentality and vitality which is not a response to the outside world but lives for itself or throws itself out on material existence to use and possess it, our personality, is the outcome, the amalgamated formulation of powers, influences, motives proceeding from this potent intraconscient secrecy.

Again, the subliminal extends itself into an enveloping consciousness through which it receives the shock of the currents and wave-circuits pouring upon us from the universal Mind, universal Life, universal subtler Matter-forces. These, unperceived by us on the surface, are perceived and admitted by our subliminal self and turned into formations which can powerfully affect our existence without our knowledge. If the wall that separates this inner existence from the outer self were penetrated, we could know and deal with the sources of our present mind-energies and life-action and could control instead of undergoing their results. But though large parts of it can be thus known by a penetration and looking within or a freer communication, it is only by going inward behind the veil of superficial mind and living within, in an inner mind, an inner life, an inmost soul of our being that we can be fully self-aware, -- by this and by rising to a higher plane of mind than that which our waking consciousness inhabits. An enlargement and completion of our present evolutionary status, now still so hampered and truncated, would be the result of such an inward living; but an evolution beyond it can come only by our becoming conscious in what is now superconscient to us, by an ascension to the native heights of the Spirit.

In the superconscience beyond our present level of awareness are included the higher planes of mental being as well as the native heights of supramental and pure spiritual being. The first indispensable step in an upward evolution would be to elevate our force of consciousness into those higher parts of Mind from which we already receive, but without knowing the source, much of our larger mental movements, those, especially, that come with a greater power and light, the revelatory, the inspirational, the intuitive. On these mental heights, in these largenesses, if the consciousness could succeed in reaching them or maintain and centre itself there, something of the direct presence and power of the Spirit, something even,-however secondary or indirect, -- of the supermind could receive a first expression, could make itself initially manifest, could intervene in the government of our lower being and help to remould it. Afterwards, by the force of that remoulded consciousness, the course of our evolution could rise by a sublimer ascent and get beyond the mental into the supramental and the supreme spiritual nature. It is possible without an actual ascent into these at present superconscient mental planes or without a constant or permanent living in them, by openness to them, by reception of their knowledge and influences, to get rid to a certain extent of our constitutional and psychological ignorance; it is possible to be aware of ourselves as spiritual beings and to spiritualise, though imperfectly, our normal human life and consciousness. There could be a conscious communication and guidance from this greater more luminous mentality and a reception of its enlightening and transforming forces. That is within the reach of the highly developed or the spiritually awakened human being; but it would not be more than a preliminary stage. To reach an integral self-knowledge, an entire consciousness and power of being, there is necessary an ascent beyond the plane of our normal mind. Such an ascent is at present possible in an absorbed superconscience; but that could lead only to an entry into the higher levels in a state of immobile or ecstatic trance. If the control of that highest spiritual being is to be brought into our waking life, there must be a conscious heightening and widening into immense ranges of new being, new consciousness, new potentialities of action, a taking up, -- as integral as possible, -- of our present being, consciousness, activities and a transmutation of them into divine values which would effect a transfiguration of our human existence. For wherever a radical transition has to be made, there is always this triple movement, -- ascent, widening of field and base, integration, -- in Nature's method of self-transcendence.

Any such evolutionary change must necessarily be associated with a rejection of our present narrowing temporal ignorance. For not only do we now live from moment to moment of time, but our whole view is limited to our life in the present body between a single birth and death. As our regard does not go farther back in the past, so it does not extend farther out into the future; thus we are limited by our physical memory and awareness of the present life in a transient corporeal formation. But this limitation of our temporal consciousness is intimately dependent upon the preoccupation of our mentality with the material plane and life in which it is at present acting; the limitation is not a law of the spirit but a temporary provision for an intended first working of our manifested nature. If the preoccupation is relaxed or put aside, an extension of the mind effected, an opening Into the subliminal and superconscient, into the inner and higher being created, it is possible to realise our persistent existence in time as well as our eternal existence beyond it. This is essential if we are to get our self-knowledge into the right focus; for at present our whole consciousness and action are vitiated by an error of spiritual perspective which prevents us from seeing in right proportion and relation the nature, purpose and conditions of our being. A belief in immortality is made so vital a point in most religions because it is a self-evident necessity if we are to rise above the identity with the body and its preoccupation with the material level. But a belief is not sufficient to alter radically this mistake of perspective: the true self-knowledge of our being in time can come to us only when we live in the consciousness of our immortality; we have to awaken to a concrete sense of our perpetual being in Time and of our timeless existence.

For immortality in its fundamental sense does not mean merely some kind of personal survival of the bodily death; we are immortal by the eternity of our self-existence without beginning or end, beyond the whole succession of physical births and deaths through which we pass, beyond the alternations of our existence in this and other worlds: the spirit's timeless existence is the true immortality. There is, no doubt, a secondary meaning of the word which has its truth; for, corollary to this true immortality, there exists a perpetual continuity of our temporal existence and experience from life to life, from world to world after the dissolution of the physical body: but this is a natural consequence of our timelessness which expresses itself here as a perpetuity in eternal Time. The realisation of timeless immortality comes by the knowledge of self in the Non-birth and Non-becoming and of the changeless spirit within us: the realisation of time-immortality comes by the knowledge of self in the birth and Becoming and is translated into a sense of the persistent identity of the soul through all changes of mind and life and body; this too is not a mere survival, it is timelessness translated into the Time manifestation. By the first realisation we become free from obscuring subjection to the chain of birth and death, that supreme object of so many Indian disciplines; by the second realisation added to the first we are able to possess freely, with right knowledge, without ignorance, without bondage by the chain of our actions, the experiences of the spirit in its successions of time-eternity. A realisation of timeless existence by itself might not include the truth of that experience of persistent self in eternal Time; a realisation of survival of death by itself might still give room for a beginning or end to our existence. But, in either realisation truly envisaged as side and other side of one truth, to exist consciously in eternity and not in the bondage of the hour and the succession of the moments is the substance of the change: so to exist is a first condition of the divine consciousness and the divine life. To possess and govern from that inner eternity of being the course and process of the becoming is the second, the dynamic condition with, as its practical outcome, a spiritual self-possession and self-mastery. These changes are possible only by a withdrawal from our absorbing material preoccupations-that does not necessitate a rejection or neglect of the life in the body, -- and a constant living on the inner and higher planes of the mind and the spirit. For the heightening of our consciousness into its spiritual principle is effectuated by an ascent and a stepping back inward, -- both these movements are essential, -- out of our transient life from moment to moment into the eternal life of our immortal consciousness: but with it there comes also a widening of our range of consciousness and field of action in time and a taking up and a higher use of our mental, our vital, our corporeal existence. There arises a knowledge of our being, no longer as a consciousness dependent on the body, but as an eternal spirit which uses all the worlds and all lives for various self-experience; we see it to be a spiritual entity possessed of a continuous soul-life perpetually developing its activities through successive physical existences, a being determining its own becoming. In that knowledge, not ideative but felt in our very substance, it becomes possible to live, not as slaves of a blind Karmic impulsion, but as masters,-subject only to the Divine within us, -- of our being and nature.

At the same time we get rid of the egoistic ignorance; for so long as we are at any point bound by that, the divine life must either be unattainable or imperfect in its self-expression. For the ego is a falsification of our true individuality by a limiting self-identification of it with this life, this mind, this body: it is a separation from other souls which shuts us up in our own individual experience and prevents us from living as the universal individual: it is a separation from God, our highest Self, who is the one Self in all existences and the divine Inhabitant within us. As our consciousness changes into 'the height and depth and wideness of the spirit, the ego can no longer survive there: it is too small and feeble to subsist in that vastness and dissolves into it; for it exists by its limits and perishes by the loss of its limits. The being breaks out of its imprisonment in a separated individuality, becomes universal, assumes a cosmic consciousness in which it identifies itself with the self and spirit, the life, the mind, the body of all beings. Or it breaks out upward into a supreme pinnacle and infinity and eternity of self-existence independent of its cosmic or its individual existence. The ego collapses, losing its wall of separation, into the cosmic immensity; or it falls into nothingness, unable to breathe in the heights of the spiritual ether. If something of its movements remains by habit of Nature, yet these also fall away and are replaced by a new impersonal-personal seeing, feeling, action. This disappearance of the ego does not bring with it the destruction of our true individuality, our spiritual existence, for that was always universal and one with the Transcendence: but there is a transformation which replaces the separative ego by the Purusha, a conscious face and figure of the universal being and a self and power of the transcendent Divine m cosmic Nature.

In the same movement, by the very awakening into the spirit, there is a dissolution of the cosmic ignorance; for we have the knowledge of ourselves as our timeless immutable self possessing itself in cosmos and beyond cosmos: this knowledge becomes the basis of the Divine Play in time, reconciles the one and the many, the eternal unity and the eternal multiplicity, reunites the soul with God and discovers the Divine in the universe. It is by this realisation that we can approach the Absolute as the source of all circumstances and relations, possess the world in ourselves in an utmost wideness and in a conscient dependence on its source, and by so taking it up raise it and realise through it the absolute values that converge into the Absolute. If our self-knowledge is thus made complete in all its essentials, our practical ignorance which in its extreme figures itself as wrong-doing, suffering, falsehood, error and is the cause of all life's confusions and discords, will yield its place to the right will of self-knowledge and its false or imperfect values recede before the divine values of the true Consciousness-Force and Ananda. For right consciousness, right action and right being, not in the imperfect human sense of our petty moralities but in the large and luminous movement of a divine living, the conditions are union with God, unity with all beings, a life governed and formed from within outwards in which the source of all thought, will and action shall be the Spirit working through the truth and the divine law which are not built and constructed by the mind of Ignorance but are self-existent and spontaneous in their self-fulfilment, not so much a law as the truth acting in its own consciousness and in a free luminous plastic automatic process of its knowledge.

This would seem to be the method and the result of the conscious spiritual evolution; a transformation of the life of the Ignorance into the divine life of the truth-conscious spirit, a change from the mental into a spiritual and supramental way of being, a self-expansion out of the sevenfold ignorance into the sevenfold knowledge. This transformation would be the natural completion of the upward process of Nature as it heightens the forces of consciousness from principle to higher principle until the highest, the spiritual principle, becomes expressed and dominant in her, takes up cosmic and individual existence on the lower planes into its truth and transforms all into a conscious manifestation of the Spirit. The true individual, the spiritual being, emerges, individual yet universal, universal yet self-transcendent: life no longer appears as a formation of things and an action of being created by the separative Ignorance.



Chapter XX


All end have these bodies of all embodied soul that is eternal... it is not born nor dies nor is it that having been it will not be again. It is unborn, ancient, everlasting; it is not slain with the slaying of the body. As a man casts from him his worn-out garments and takes others that are new, so the embodied being casts off its bodies and joins itself to others that are new. Certain is tile death of that which is born and certain is the birth of that which dies...

There is a birth and growth of the self. According to his action', the embodied being assumes forms successively in many places; many forms gross and subtle he assumes by force of his own qualities of nature...
   Swetaswatara Upanishad25

BIRTH is the first spiritual mystery of the physical universe, death is the second which gives its double point of perplexity to the mystery of birth; for life, which would otherwise be a self-evident fact of existence, becomes itself a mystery by virtue of these two which seem to be its beginning and its end and yet in a thousand ways betray themselves as neither of these things, but rather intermediate stages in an occult processus of life. At first sight birth might seem to be a constant outburst of life in a general death, a persistent, circumstance in the universal lifelessness of Matter. On a closer examination it begins to be more probable that life is something involved in Matter or even an inherent power of the Energy that creates Matter, but able to appear only when it gets the necessary conditions for the affirmation of its characteristic phenomena and for an appropriate self-organisation. But in the birth of life there is something more that participates in the emergence, -- there is an element which is no longer material, a strong upsurging of some flame of soul, a first evident vibration of the spirit.

All the known circumstances and results of birth presuppose an unknown before, and there is a suggestion of universality, a will of persistence of life, an inconclusiveness in death which seem to point to an unknown hereafter. What were we before birth and what are we after death, are the questions, the answer of the one depending upon that of the other, which the intellect of man has put to itself from the beginning without even now resting in any final solution. The intellect indeed can hardly give the final answer: for that must in its very nature lie beyond the data of the physical consciousness and memory, whether of the race or the individual, yet these are the sole data which the intellect is in the habit of consulting with something like confidence. In this poverty of materials and this incertitude it wheels from one hypothesis to another and calls each in turn a conclusion. Moreover, the solution depends upon the nature, source and object of the cosmic movement, and as we determine these, so we shall have to conclude about birth and life and death, the before and the hereafter.

The first question is whether the before and the after are purely physical and vital or in some way, and more predominantly, mental and spiritual. If Matter were the principle of the universe, as the materialist alleges, if the truth of things were to be found in the first formula arrived at by Bhrigu, son of Varuna, when he meditated upon the eternal Brahman, "Matter is the Eternal, for from Matter all beings are born and by Matter all beings exist and to Matter all beings depart and return", then no farther questioning would be possible. The before of our bodies would be a gathering of their constituents out of various physical elements through the instrumentality of the seed and food and under the influence perhaps of occult but always material energies, and the before of our conscious being a preparation by heredity or by some other physically vital or physically mental operation in universal Matter specialising its action and building the individual through the bodies of our parents, through seed and gene and chromosome. The after of the body would be a dissolution into the material elements and the after of the conscious being a relapse into Matter with some survival of the effects of its activity in the general mind and life of humanity: this last quite illusory survival would be our only chance of immortality. But since the universality of Matter can no longer be held as giving any sufficient explanation of the existence of Mind, -- and indeed Matter itself can no longer be explained by Matter alone, for it does not appear to be self-existent, -- we are thrown back from this easy and obvious solution to other hypotheses.

One of these is the old religious myth and dogmatic mystery of a God who creates constantly immortal souls out of his own being or else by his "breath'' or life-power entering, it is to be presumed, into material Nature or rather into the bodies he creates in it and vivifying them internally with a spiritual principle. As a mystery of faith this can hold and need not be examined, for the mysteries of faith are intended to be beyond question and scrutiny; but for reason and philosophy it lacks convincingness and does not fit into the known order of things. For it involves two paradoxes which need more justification before they can even be accorded any consideration; first, the hourly creation of beings who have a beginning in time but no end in time, and are, moreover, born by the birth of the body but do not end by the death of the body; secondly, their assumption of a ready-made mass of combined qualities, virtues, vices, capacities, defects, temperamental and other advantages and handicaps, not made by them at all through growth, but made for them by arbitrary fiat, -- if not by law of heredity, -- yet for which and for the perfect use of which they are held responsible by their Creator.

We may maintain, -- provisionally, at least, -- certain things as legitimate presumptions of the philosophic reason and fairly throw the burden of disproving them on their denier. Among these postulates is the principle that that which has no end must necessarily have had no beginning; all that begins or is created has an end by cessation of the process that created and maintains it or the dissolution of the materials of which it is compounded or the end of the function for which it came into being. If there is an exception to this law, it must be by a descent of spirit into matter animating matter with divinity or giving matter its own immortality; but the spirit itself which so descends is immortal, not made or created. If the soul was created to animate the body, if it depended on the body for its coming into existence, it can have no reason or basis for existence after the disappearance of the body. It is naturally to be supposed that the breath or power given for the animation of the body would return at its final dissolution to its Maker. If, on the contrary, it still persists as an immortal embodied being, there must be a subtle or psychic body in which it continues, and it is fairly certain that this psychic body and its inhabitant must be pre-existent to the material vehicle: it is irrational to suppose that they were created originally to inhabit that brief and perishable form; an immortal being cannot be the outcome of so ephemeral an incident in creation. If the soul remains but in a disembodied condition, then it can have had no original dependence on a body for its existence; it must have subsisted as an unembodied spirit before birth even as it persists in its disembodied spiritual entity after death.

Again, we can assume that where we see in Time a certain stage of development, there must have been a past to that development. Therefore, if the soul enters this life with a certain development of personality, it must have prepared it in other precedent lives here or elsewhere. Or, if it only takes up a readymade life and personality not prepared by it, prepared perhaps by a physical, vital and mental heredity, it must itself be something quite independent of that life and personality, something which is only fortuitously connected with the mind and body and cannot therefore be really affected by what is done or developed in this mental and bodily living. If the soul is real and immortal, not a constructed being or figure of being, it must also be eternal, beginningless in the past even as endless in the future; but, if eternal, it must be either a changeless self unaffected by life and its terms or a timeless Purusha, an eternal and spiritual Person manifesting or causing in time a stream of changing personality. If it is such a Person, it can only manifest this stream of personality in a world of birth and death by the assumption of successive bodies, -- in a word, by constant or by repeated rebirth into the forms of Nature.

But the immortality or eternity of the soul does not at once impose itself, even if we reject the explanation of all things by eternal Matter. For we have also the hypothesis of the creation of a temporary or apparent soul by some power of the original Unity from which all things began, by which they live and into which they cease. On one side, we can erect upon the foundation of certain modern ideas or discoveries the theory of a cosmic Inconscient creating a temporary soul, a consciousness which after a brief play is extinguished and goes back into the Inconscient. Or there may be an eternal Becoming, which manifests itself in a cosmic Life-force with the appearance of Matter as one objective end of its operations and the appearance of Mind as the other subjective end, the interaction of these two phenomena of Life-force creating our human existence. On the other side, we have the old theory of a sole-existing superconscient, an eternal unmodifiable Being which admits or creates by Maya an illusion of individual soul-life in this world of phenomenal Mind and Matter, both of them ultimately unreal, -- even if they have or assume a temporary and phenomenal reality,-since one unmodifiable and eternal Self or Spirit is the only entity. Or we have the Buddhist theory of a Nihil or Nirvana and, somehow imposed upon that, an eternal action or energy of successive becoming, K.arma, which creates the illusion of a persistent self or soul by a constant continuity of associations, ideas, memories, sensations, images. In their effect upon the life-problem all these three explanations are practically one; for even the superconscient Is for the purposes of the universal action an equivalent of the Inconscient; it can be aware only of its own unmodifiable self-existence: the creation of a world of individual beings by Maya is an imposition on this self-existence; it takes place, perhaps, in a sort of self-absorbed sleep of consciousness, susupti26 out of which yet all active consciousness and modification of phenomenal becoming emerge, just as in the modern theory our consciousness is an impermanent development out of the lnconscient. In all three theories the apparent soul or spiritual individuality of the creature is not immortal in the sense of eternity, but has a beginning and an end in Time, is a creation by Maya or by Nature-Force or cosmic Action out of the Inconscient or superconscient, and is therefore impermanent in its existence. In all three rebirth is either unnecessary or else illusory; it is either the prolongation by repetition of an illusion, or it is an additional revolving wheel among the many wheels of the complex machinery of the Becoming, or it is excluded since a single birth is all that can be asked for by a conscious being fortuitously engendered as part of an inconscient creation.

In these views, whether we suppose the one Eternal Existence to be a vital Becoming or an immutable and unmodifiable spiritual Being or a nameless and formless Non-being, that which we call the soul can be only a changing mass or stream of phenomena of consciousness which has come into existence in the sea of real or illusory becoming and will cease to exist there, -- or, it may be, it is a temporary spiritual substratum, a conscious reflection of the superconscient Eternal which by its presence supports the mass of phenomena. It is not eternal, and its only immortality is a greater or less continuity in the Becoming. It is not a real and always existent Person who maintains and experiences the stream or mass of phenomena. That which supports them, that which really and always exists, is either the one eternal Becoming or the one eternal and impersonal Being or the continual stream of Energy in its workings. For a theory of this kind it is not indispensable that a psychic entity always the same should persist and assume body after body, form after form, until it is dissolved at last by some process annulling altogether the original impetus which created this cycle. It is quite possible that as each form is developed, a consciousness develops corresponding to the form, and as the form dissolves, the corresponding consciousness dissolves with it; the One which forms all, alone endures for ever. Or, as the body is gathered out of the general elements of Matter and begins its life with birth and ends with death, so the consciousness may be developed out of the general elements of mind and equally begin with birth and end with death. Here too, the One who supplies by Maya or otherwise the force which creates the elements, is the sole reality that endures. In none of these theories of existence is rebirth an absolute necessity or an inevitable result of the theory.27

As a matter of fact, however, we find a great difference; for the old theories affirm, the modern denies rebirth as a part of the universal process. Modern thought starts from the physical body as the basis of our existence and recognises the reality of no other world except this material universe. What it sees here is a mental consciousness associated with the life of the body, giving in its birth no sign of previous individual existence and leaving in its end no sign of subsequent individual existence. What was before birth is the material energy with its seed of life, or at best an energy of life-force, which persists in the seed transmitted by the parents and gives, by its mysterious infusion of past developments into that trifling vehicle, a particular mental and physical stamp to the new individual mind and body thus strangely created. What remains after death is the same material energy or life-force persisting in the seed transmitted to the children and active for the farther development of the mental and physical life carried with it. Nothing is left of us except what we so transmit to others or what the Energy which shaped the individual by its pre-existent and its surrounding action, by birth and by environment, may take as the result of his life and works into its subsequent action; whatever may help by chance or by physical law to build the mental and vital constituents and environment of other individuals, that alone can have any survival. Behind both the mental and the physical phenomena there is perhaps a universal Life of which we are individualised, evolutionary and phenomenal becomings. This universal Life creates a real world and real beings, but the conscious personality in these beings is not, or at least it need not be, the sign or the shape of consciousness of an eternal nor even of a persistent soul or supraphysical Person: there is nothing in this formula of existence compelling us to believe in a psychic entity that outlasts the death of the body. There is here no reason and little room for the admission of rebirth as a part of the scheme of things.

But what if it were found with the increase of our knowledge, as certain researches and discoveries seem to presage, that the dependence of the mental being or the psychic entity in us on the body is not so complete as we at first naturally conclude it to be from the study of the data of physical existence and the physical universe alone ? What if it were found that the human personality survives the death of the body and moves between other planes and this material universe? The prevalent modern idea of a temporary conscious existence would then have to broaden itself and admit a Life that has a wider range than the physical universe and admit too a personal individuality not dependent on the material body. It might have practically to readopt the ancient idea of a subtle form or body inhabited by a psychic entity. A psychic or soul entity, carrying with it the mental consciousness, or, if there be no such original soul, then the evolved and persistent mental individual would continue after death in this subtle persistent form, which must have been either created for it before this birth or by the birth itself or during the life. For either a psychic entity pre-exists in other worlds in a subtle form and comes from there with it to its brief earthly sojourn, or the soul develops here in the material world itself, and with it a psychic body is developed in the course of Nature and persists after death in other worlds or by reincarnation here. These would be the two possible alternatives.

An evolving universal Life may have developed on earth the growing personality that has now become ourselves, before it entered a human body at all; the soul in us may have evolved in lower life-shapes before man was created. In that case, our personality has previously inhabited animal forms, and the subtle body would be a plastic formation carried from birth to birth but adapting itself to whatever physical shape the soul inhabits. Or the evolving Life may be able to build a personality capable of survival, but only in the human form when that is created. This would happen by the force of a sudden growth of mental consciousness, and at the same time a sheath of subtle mind-substance might develop and help to individualise this mental consciousness and would then function as an inner body, just as the gross physical form by its organisation at once individualises and houses the animal mind and life. On the former supposition, we must admit that the animal too survives the dissolution of the physical body and has some kind of soul formation which after death occupies other animal forms on earth and finally a human body. For there is little likelihood that the animal soul passes beyond earth and enters other planes of life than the physical and constantly returns here until it is ready for the human Incarnation; the animal's conscious individualisation does not seem sufficient to bear such a transfer or to adapt itself to an other-worldly existence. On the second supposition, the power thus to survive the death of the physical body in other states of existence would only arrive with the human stage of the evolution. If, indeed, the soul is not such a constructed personality evolved by Life, but a persistent unevolving reality with a terrestrial life and body as its necessary field, the theory of rebirth in the sense of Pythagorean transmigration would have to be admitted. But if it is a persistent evolving entity capable of passing beyond the terrestrial stage, then the Indian idea of a passage to other worlds and a return to terrestrial birth would become possible and highly probable. But it would not be inevitable; for It might be supposed that the human personality, once capable of attaining to other planes, need not return from them: it would naturally, in the absence of some greater compelling reason, pursue its existence upon the higher plane to which it had arisen; it would have finished with the terrestrial life-evolution. Only if faced with actual evidence of a return to earth, would a larger supposition be compulsory and the admission of a repeated rebirth in human forms become inevitable.

But even then the developing vitalistic theory need not spiritualise itself, need not admit the real existence of a soul or its immortality or eternity. It might regard the personality still as a phenomenal creation of the universal Life by the interaction of life-consciousness and physical form and force, but with a wider, more variable and subtler action of both upon each other and another history than it had at first seen to be possible. It might even arrive at a sort of vitalistic Buddhism, admitting Karma, but admitting it only as the action of a universal Life-force; it would admit as one of its results the continuity of the stream of personality in rebirth by mental association, but might deny any real self for the individual or any eternal being other than this ever-active vital Becoming. On the other hand, it might, obeying a turn of thought which is now beginning to gain a little in strength, admit a universal Self or cosmic Spirit as the primal reality and Life as its power or agent and so arrive at a form of spiritualised vital Monism. In this theory too a law of rebirth would be possible but not inevitable; it might be a phenomenal fact, an actual law of life, but it would not be a logical result of the theory of being and its inevitable consequence.

Adwaita of the Mayavada, like Buddhism, started with the already accepted belief, -- part of the received stock of an antique knowledge, -- of supraphysical planes and worlds and a commerce between them and ours which determined a passage from earth and, though this seems to have been a less primitive discovery, a return to earth of the human personality. At any rate their thought had behind it an ancient perception and even experience, or at least an age-long tradition, of a before and after for the personality which was not confined to the experience of the physical universe; for they based themselves on a view of self and world which already regarded a supraphysical consciousness as the primary phenomenon and physical being as only a secondary and dependent phenomenon. It was around these data that they had to determine the nature of the eternal Reality and the origin of the phenomenal becoming. Therefore they admitted the passage of the personality from this to other worlds and its return into form of life upon earth; but the rebirth thus admitted was not in the Buddhistic view a real rebirth of a real spiritual Person into the forms of material existence. In the later Adwaita view the spiritual reality was there, but its apparent individuality and therefore its birth and rebirth were part of a cosmic illusion, a deceptive but effective construction of universal Maya.

In Buddhistic thought the existence of the Self was denied, and rebirth could only mean a continuity of the ideas, sensations and actions which constituted a fictitious individual moving between different worlds, -- let us say, between differently organised planes of idea and sensation; for, in fact, it is only the conscious continuity of the flux that creates a phenomenon of self and a phenomenon of personality. In the Adwaitic Maya-Vada there was the admission of a Jivatman, an individual self, and even of a real self of the Individual;28 but this concession to our normal language and ideas ends by being only apparent. For it turns out that there is no real and eternal individual, no "I" or "you", and therefore there can be no real self of the individual, even no true universal self, but only a Self apart from the universe, ever unborn, ever unmodified, ever unaffected by the mutations of phenomena. Birth, life, death, the whole mass of individual and cosmic experience, become in the last resort no more than an illusion or a temporary phenomenon; even bondage and release can be only such an illusion, a part of temporal phenomena: they amount only to the conscious continuity of the illusory experiences of the ego, itself a creation of the great Illusion, and the cessation of the continuity and the consciousness into the superconsciousness of That which alone was, is and ever will be, or rather which has nothing to do with Time, is for ever unborn, timeless and ineffable.

Thus while in the vitalistic view of things there is a real universe and a real though brief temporary becoming of individual life which, even though there is no ever-enduring Purusha, yet gives a considerable importance to our individual experience and actions, -- for these are truly effective in a real becoming, -- in the Mayavada theory these things have no real importance or true effect, but only something like a dream-consequence. For even release takes place only in the cosmic dream or hallucination by the recognition of the illusion and the cessation of the individualised mind and body; in reality, there is no one bound and no one released, for the sole-existent Self is untouched by these illusions of the ego. To escape from the all-destroying sterility which would be the logical result, we have to lend a practical reality, however false it may be eventually, to this dream-consequence and an immense importance to our bondage and individual release, even though the life of the individual is phenomenal only and to the one real Self both the bondage and the release are and cannot but be non-existent. In this compulsory concession to the tyrannous falsehood of Maya the sole true importance of life and experience must lie in the measure in which they prepare for the negation of life, for the self-elimination of the individual, for the end of the cosmic illusion.

This, however, is an extreme view and consequence of the monistic thesis, and the older Adwaita Vedantism starting from the Upanishads does not go so far. It admits an actual and temporal becoming of the Eternal and therefore a real universe; the individual too assumes a sufficient reality, for each individual is in himself the Eternal who has assumed name and form and supports through him the experiences of life turning on an evercircling wheel of birth in the manifestation. The wheel is kept in motion by the desire of the individual, which becomes the effective cause of rebirth and by the mind's turning away from the knowledge of the eternal self to the preoccupations of the temporal becoming. With the cessation of this desire and of this ignorance, the Eternal in the individual draws away from the mutations of individual personality and experience into his timeless, impersonal and immutable being.

But this reality of the individual is quite temporal; it has no enduring foundation, not even a perpetual recurrence in Time. Rebirth, though a very important actuality in this account of the universe, is not an inevitable consequence of the relation between individuality and the purpose of the manifestation. For the manifestation seems to have no purpose except the will of the Eternal towards world-creation and it can end only by that will's withdrawal: this cosmic will could work itself out without any machinery of rebirth and the individual's desire maintaining it; for his desire can be only a spring of the machinery, it could not be the cause or the necessary condition of cosmic existence, since he is himself in this view a result of the creation and not in existence prior to the Becoming. The will to creation could then accomplish itself through a temporary assumption of individuality in each name and form, a single life of many impermanent individuals. There would be a self-shaping of the one consciousness in correspondence with the type of each created being, but it could very well begin in each individual body with the appearance of the physical form and end with its cessation. Individual would follow individual as wave follows wave, the sea remaining always the same;29 each formation of conscious being would surge up from the universal, roll for its allotted time and then sink back into the Silence. The necessity for this purpose of an individualised consciousness persistently continuous, assuming name after name and form after form and moving between different planes backward and forward, is not apparent and, even as a possibility, does not strongly impose Itself; still less is there any room for an evolutionary progress inevitably pursued from form to higher form such as must be supposed by a theory of rebirth that affirms the involution and evolution of the Spirit in Matter as the significant formula of our terrestrial existence.

It is conceivable that so the Eternal may have actually chosen to manifest or rather to conceal himself in the body; he may have willed to become or to appear as an individual passing from birth to death and from death to new life in a cycle of persistent and recurrent human and animal existence. The One Being personalised would pass through various forms of becoming at fancy or according to some law of the consequences of action, till the close came by an enlightenment, a return to Oneness, a withdrawal of the Sole and Identical from that particular individualisation. But such a cycle would have no original or final determining Truth which would give it any significance. There is nothing for which it would be necessary; it would be purely a play, a Lila. But if it is once admitted that the Spirit has involved itself in the Inconscience and is manifesting itself in the individual being by an evolutionary gradation, then the whole process assumes meaning and consistence; the progressive ascent of the individual becomes a key-note of this cosmic significance, and the rebirth of the soul in the body becomes a natural and unavoidable consequence of the truth of the Becoming and its inherent law. Rebirth is an indispensable machinery for the working out of a spiritual evolution; it is the only possible effective condition, the obvious dynamic process of such a manifestation in the material universe.

Our explanation of the evolution in Matter is that the universe is a self-creative process of a supreme Reality whose presence makes spirit the substance of things, -- all things are there as the spirit's powers and means and forms of manifestation. An infinite existence, an infinite consciousness, an infinite force and will, an infinite delight of being is the Reality secret behind the appearances of the universe; its divine supermind or Gnosis has arranged the cosmic order, but arranged it indirectly through the three subordinate and limiting terms of which we are conscious here, Mind, Life and Matter. The material universe is the lowest stage of a downward plunge of the manifestation, an involution of the manifested being of this triune Reality into an apparent nescience of itself, that which we now call the Inconscient; but out of this nescience the evolution of that manifested being into a recovered self-awareness was from the very first inevitable. It was inevitable because that which is involved must evolve; for it is not only there as an existence, a force hidden in its apparent opposite, and every such force must in its inmost nature be moved to find itself, to realise itself, to release itself into play, but it is the reality of that which conceals it, it is the self which the Nescience has lost and which therefore it must be the whole secret meaning, the constant drift of its action to seek for and recover. It is through the conscious individual being that this recovery is possible; it is in him that the evolving consciousness becomes organised and capable of awaking to its own Reality. The immense importance of the individual being, which increases as he rises in the scale, is the most remarkable and significant fact of a universe which started without consciousness and without individuality in an undifferentiated Nescience. This importance can only be justified if the Solfas individual is no less real than the Solfas cosmic Being or Spirit and both are powers of the Eternal. It is only so that can be explained the necessity for the growth of the individual and his discovery of himself as a condition for the discovery of the cosmic Self and Consciousness and of the supreme Reality. If we adopt this solution, this is the first result, the reality of the persistent individual; but from that first consequence the other result follows, that rebirth of some kind is no longer a possible machinery which may or may not be accepted, it becomes a necessity, an inevitable outcome of the root nature of our existence.

For it is no longer sufficient to suppose an illusory or temporary individual, created in each form by the play of consciousness; individuality can no longer be conceived as an accompaniment of play of consciousness in figure of body which may or may not survive the form, may or may not prolong its false continuity of self from form to form, from life to life, but which certainly need not do it. In this world what we seem at first to see is individual replacing individual without any continuity, the form dissolving, the false or transient individuality dissolving with it, while the universal Energy or some universal Being alone remains for ever; that might very well be the whole principle of cosmic manifestation. But if the individual is a persistent reality, an eternal portion or power of the Eternal, if his growth of consciousness is the means by which the Spirit in things discloses its being, the cosmos reveals itself as a conditioned manifestation of the play of the eternal One ill the being of Sachchidananda with the eternal Many. Then, secure behind all the changings of our personality, upholding the stream of its mutations, there must be a true Person, a real spiritual Individual, a true Purusha. The One extended in universality exists in each being and affirms himself in this individuality of himself. In the individual he discloses his total existence by oneness with all in the universality. In the individual he discloses too his transcendence as the Eternal in whom all the universal unity is founded. This trinity of self-manifestation, this prodigious Lila of the manifold Identity, this magic of Maya or protean miracle of the conscious truth of being of the Infinite, is the luminous revelation which emerges by a slow evolution from the original Inconscience.

If there were no need of self-finding but only an eternal enjoyment of this play of the being of Sachchidananda, -- and such an eternal enjoyment is the nature of certain supreme states of conscious existence,-then evolution and rebirth need not have come into operation. But there has been an involution of this unity into the dividing Mind, a plunge into self-oblivion by which the ever-present sense of the complete oneness is lost, and the play of separative difference, -- phenomenal, because the real unity in difference remains unabridged behind, -- comes into the forefront as a dominant reality. This play of difference has found its utmost term of the sense of division by the precipitation of the dividing Mind into a form of body in which it becomes conscious of itself as a separate ego. A dense and solid basis has been laid for this play of division in a world of separative forms of Matter by an involution of the active self-conscience of Sachchidananda into a phenomenal Nescience. It is this foundation in Nescience that makes the division secure because it imperatively opposes a return to the consciousness of unity; but still, though effectively obstructive, it is phenomenal and terminable because within it, above it, supporting it is the all-conscient Spirit and the apparent Nescience turns out to be only a concentration, an exclusive action of consciousness tranced into self-forgetfulness by an abysmal plunge into the absorption of the formative and creative material process. In a phenomenal universe so created, the separative form becomes the foundation and the starting-point of all its life-action; therefore the individual Purusha in working out its cosmic relations with the One has in this physical world to base himself upon the form, to assume a body; it is the body that he must make his own foundation and the starting-point for his development of the life and mind and spirit in the physical existence. That assumption of body we call birth, and in it only can take place here the development of self and the play of relations between the individual and the universal and all other individuals; in it only can there be the growth by a progressive development of our conscious being towards a supreme recovery of unity with God and with all in God: all the sum of what we call Life in the physical world is a progress of the soul and proceeds by birth into the body and has that for its fulcrum, its condition of action and its condition of evolutionary persistence.

Birth then is a necessity of the manifestation of the Purusha on the physical plane: but his birth, whether the human or any other, cannot be in this world-order an isolated accident or a sudden excursion of a soul Into physicality without any preparing past to It or any fulfilling hereafter. In a world of involution and evolution, not of physical form only, but of conscious being through life and mind to spirit, such an isolated assumption of life in the human body could not be the rule of the individual soul's existence; it would be a quite meaningless and inconsequential arrangement, a freak for which the nature and system of things here have no place, a contrary violence which would break the rhythm of the Spirit's self-manifestation. The intrusion of such a rule of individual soul-life into an evolutionary spiritual progression would make it an effect without cause and a cause without effect; it would be a fragmentary present without a past or a future. The life of the individual must have the same rhythm of significance, the same law of progression as the cosmic life; its place in that rhythm cannot be a stray purposeless intervention, it must be an abiding instrumentation of the cosmic purpose. Neither in such an order can we explain an isolated advent, a one birth of the soul in the human body which would be its first and last experience of the kind, by a previous existence in other worlds with a future before it in yet other fields of experience. For here life upon earth, life in the physical universe is not and cannot be a casual perch for the wanderings of the soul from world to world; it is a great and slow development needing, as we now know, incalculable spaces of Time for its evolution. Human life is itself only a term in a graded series, through which the secret Spirit in the universe develops gradually his purpose and works it out finally through the enlarging and ascending individual soul-consciousness in the body. This ascent can only take place by rebirth within the ascending order; an individual visit coming across it and progressing on some other line elsewhere could not fit into the system of this evolutionary existence.

Nor is the human soul, the human individual, a free wanderer capriciously or lightly hastening from field to field according to its unfettered choice or according to its free and spontaneously variable action and result of action. That is a radiant thought of pure spiritual liberty which may have its truth in planes beyond or in an eventual release, but is not true at first of the earth-life, of life in the physical universe. The human birth in this world is on its spiritual side a complex of two elements, a spiritual Person and a soul of personality; the former is man's eternal being, the latter is his cosmic and mutable being. As the spiritual impersonal person he is one in his nature and being with the freedom of Sachchidananda who has here consented to or willed his involution in the Nescience for a certain round of soul-experience, impossible otherwise, and presides secretly over its evolution. As the soul of personality he is himself part of that long development of the soul-experience in the forms of Nature; his own evolution must follow the laws and the lines of the universal evolution. As a spirit he is one with the Transcendence which is immanent in the world and comprehensive of it; as a soul he is at once one with and part of the universality of Sachchidananda self-expressed in the world: his self-expression must go through the stages of the cosmic expression, his soul-experience follow the revolutions of the wheel of Brahman in the universe.

The universal Spirit in things involved in the Nescience of the physical universe evolves its nature-self in a succession of physical forms up the graded series of Matter, Life, Mind and Spirit. It emerges first as a secret soul in material forms quite subject on the surface to the nescience; it develops as a soul still secret but about to emerge in vital forms that stand on the borders between nescience and the partial light of consciousness which is our ignorance; it develops still farther as the initially conscient soul in the animal mind and, finally, as the more outwardly conscious, but not yet fully conscient soul in man: the consciousness is there throughout in our occult parts of being, the development is in the manifesting Nature. This evolutionary development has a universal as well as an individual aspect: the Universal develops the grades of its being and the ordered variation of the universality of itself in the series of its evolved forms of being; the individual soul follows the line of this cosmic series and manifests what is prepared in the universality of the Spirit. The universal Man, the cosmic Purusha in humanity, is developing in the human race the power that has grown into humanity from below it and shall yet grow to supermind and Spirit and become the Godhead in man who is aware of his true and integral self and the divine universality of his nature. The individual must have followed this line of development; he must have presided over a soul-experience in the lower forms of life before he took up the human evolution: as the One was capable of assuming in its universality these lower forms of the plant and animal, so must the individual, now human, have been capable of assuming them in his previous stages of existence. He now appears as a human soul, the Spirit accepting the inner and outer form of humanity, but he is not limited by this form any more than he was limited by the plant or animal forms previously assumed by him; he can pass on from it to a greater self-expression in a higher scale of Nature.

To suppose otherwise would be to suppose that the spirit which now presides over the human soul-experience was originally formed by a human mentality and the human body, exists by that and cannot exist apart from it, cannot ever go below or above it. In fact, it would then be reasonable to suppose that it is not immortal but has come into existence by the appearance of the human mind and body in the evolution and would disappear by their disappearance. But body and mind are not the creators of the spirit, the spirit is the creator of the mind and body; it develops these principles out of its being, it is not developed into being out of them, it is not a compound of their elements or a resultant of their meeting. If it appears to evolve out of mind and body, that is because it gradually manifests itself in them and not because it is created by them or exists by them; as it manifests, they are revealed as subordinate terms of its being and are to be finally taken up out of their present imperfection and transformed into visible forms and instruments of the spirit. Our conception of the spirit is of something which is not constituted by name and form, but assumes various forms of body and mind according to the various manifestations of its soul-being. This it does here by a successive evolution; it evolves successive forms and successive strata of consciousness: for it is not bound always to assume one form and no other or to possess one kind of mentality which is its sole possible subjective manifestation. The soul is not bound by the formula of mental humanity: it did not begin with that and will not end with it; it had a prehuman past, it has a superhuman future.

What we see of Nature and of human nature justifies this view of a birth of the individual soul from form to form until it reaches the human level of manifested consciousness which is its instrument for rising to yet higher levels. We see that Nature develops from stage to stage and in each stage takes up its past and transforms it into stuff of its new development. We see too that human nature is of the same make; all the earth past is there in it. It has an element of matter taken up by life, an element of life taken up by mind, an element of mind which is being taken up by spirit: the animal is still present in its humanity; the very nature of the human being presupposes a material and a vital stage which prepared his emergence into mind and an animal past which moulded a first element of his complex humanity. And let us not say that this is because material Nature developed by evolution his life and his body and his animal mind, and only afterwards did a soul descend into the form so created: there is a certain truth behind this idea, but not the truth which that formula would suggest. For that supposes a gulf between soul and body, between soul and life, between soul and mind, which does not exist; there is no body without soul, no body that is not itself a form of soul: Matter itself is substance and power of spirit and could not exist if it were anything else, for nothing can exist which is not substance and power of Brahman; and if Matter, then still more clearly and certainly Life and Mind must be that and ensouled by the presence of the Spirit. If Matter and Life had not already been ensouled, man could not have appeared or only as an intervention or an accident, not as a part of the evolutionary order.

We arrive then necessarily at this conclusion that human birth is a term at which the soul must arrive in a long succession of rebirths and that it has had for its previous and preparatory terms in the succession the lower forms of life upon earth; it has Passed through the whole chain that life has strung in the physical universe on the basis of the body, the physical principle. Then the farther question arises whether, humanity once attained, this succession of rebirths still continues and, if so, how, by what series or by what alternations. And, first, we have to ask whether the soul, having once arrived at humanity, can go back to the animal life and body, a retrogression which the old popular theories of transmigration have supposed to be an ordinary movement. It seems impossible that it should so go back with any entirety, and for this reason that the transit from animal to human life means a decisive conversion of consciousness, quite as decisive as the conversion of the vital consciousness of the plant into the mental consciousness of the animal. It is surely impossible that a conversion so decisive made by Nature should be reversed by the soul and the decision of the spirit within her come, as it were, to naught. It could only be possible for human souls, supposing such to exist, in whom the conversion was not decisive, souls that had developed far enough to make, occupy or assume a human body, but not enough to ensure the safety of this assumption, not enough to remain secure in its achievement and faithful to the human type of consciousness. Or at most there might be, supposing certain animal propensities to be vehement enough to demand a separate satisfaction quite of their own kind, a sort of partial rebirth, a loose holding of an animal form by a human soul, with an immediate subsequent reversion to its normal progression. The movement of Nature is always sufficiently complex for us not to deny dogmatically such a possibility, and, if it be a fact, then there may exist this modicum of truth behind the exaggerated popular belief which assumes an animal rebirth of the soul once lodged in man to be quite as normal and possible as a human reincarnation. But whether the animal reversion is possible or not, the normal law must be the recurrence of birth in new human forms for a soul that has once become capable of humanity.

But why a succession of human births and not one alone? For the same reason that has made the human birth itself a culminating point of the past succession, the previous upward series, - it must be so by the very necessity of the spiritual evolution. For the soul has not finished what it has to do by merely developing into humanity; it has still to develop that humanity into its higher possibilities. Obviously, the soul that lodges in a Caribbee or an untaught primitive or an Apache of Paris or an American gangster, has not yet exhausted the necessity of human birth, has not developed all its possibilities or the whole meaning of humanity, has not worked out all the sense of Sachchidananda in the universal Man; neither has the soul lodged in a vitalistic European occupied with dynamic production and vital pleasure or in an Asiatic peasant engrossed in the ignorant round of the domestic and economic life. We may reasonably doubt whether even a Plato or a Shankara marks the crown and therefore the end of the outflowering of the spirit in man. We are apt to suppose that these may be the limit, because these and others like them seem to us the highest point which the mind and soul of man can reach, but that may be the illusion of our present possibility. There may be a higher or at least a larger possibility which the Divine intends yet to realise in man, and, if so, it is the steps built by these highest souls which were needed to compose the way up to it and to open the gates. At any rate this present highest point at least must be reached before we can write finis on the recurrence of the human birth for the individual. Man is there to move from the ignorance and from the little life which he is in his mind and body to tile knowledge and the large divine life which he can compass by the unfolding of the spirit. At least the opening out of the spirit in him, the knowledge of his real self and the leading of the spiritual life must be attained before he can go definitively and for ever otherwhere. There may too be beyond this initial culmination a greater flowering of the spirit in the human life of which we have as yet only the first intimations; the imperfection of Man is not the last word of Nature, but his perfection too is not the last peak of the Spirit.

This possibility becomes a certitude if the present leading principle of the mind as man has developed it, the intellect, is not its highest principle. If mind itself has other powers as yet only imperfectly possessed by the highest types of the human individual, then a prolongation of the line of evolution and consequently of the ascending line of rebirth to embody them is inevitable. If supermind also is a power of consciousness concealed here in the evolution, the line of rebirth cannot stop even there; it cannot cease in its ascent before the mental has been replaced by the supramental nature and an embodied.

This then is the rational and philosophical foundation for a belief in rebirth; it is an inevitable logical conclusion if there exists at the same time an evolutionary principle in the Earth-Nature and a reality of the individual soul born into evolutionary Nature. If there is no soul, then there can be a mechanical evolution without necessity or significance and birth is only part of this curious but senseless machinery. If the individual is only a temporary formation beginning and ending with the body, then evolution can be a play of the All-Soul or Cosmic Existence mounting through a progression of higher and higher species towards its own utmost possibility in this Becoming or to its highest conscious principle; rebirth does not exist and is not needed as a mechanism of that evolution. Or, if the All-Existence expresses itself in a persistent but illusory individuality, rebirth becomes a possibility or- an illusory fact, but it has no evolutionary necessity and is not a spiritual necessity; it is only a means of accentuating and prolonging the illusion up to its utmost timelimit. If there is an individual soul or Purusha not dependent on the body but inhabiting and using it for its purpose, then rebirth begins to be possible, but it is not a necessity if there is no evolution of the soul in Nature: the presence of the individual soul in an individual body may be a passing phenomenon, a single experience without a past here or a future; its past and its future may be elsewhere. But if there is an evolution of consciousness in an evolutionary body and a soul inhabiting the body, a real and conscious Individual, then it is evident that it is the progressive experience of that soul in Nature which takes the form of this evolution of consciousness: rebirth is self-evidently a necessary part, the sole possible machinery of such an evolution. It is as necessary as birth itself; for without it birth would be an initial step without a sequel, the starting of a journey without its farther steps and arrival. It is rebirth that gives to the birth of an incomplete being in a body its promise of completeness and its spiritual significance.

Contents of Web-server for Integral Yoga

2000 May 15 Mo -- 2000 May 23 Th

Footnotes: Footnotes

1 -- III. 1. 5.
2 -- VII. 1,3.
3 -- IV. 4. 7.
4 -- IV. 4. 6.
5 -- IV. 7. 7.
6 -- IV. 4. 8.
7 -- XII. 1. 12. 44,56.
8 -- XII. 1. 1,8.
9 -- I. 31. 7.
10 -- IV. 2. 11.
11 -- VI. 8. 7.
12 -- Verse 479.
13 -- VII. 5,6.
14 -- IV. 3,4.
15 -- IV. 10.
16 -- eko vasi sarvabhutantaratma --Katha Upanishad, U. 2. 12.
17 -- I. 10. 2.
18 -- III. 55. 7.
19 -- The four planes of Matter, Life, pure Mind and supermind.
20 -- 17. 67.
21 -- V. 1.
22 -- X. 67. 1-5.
23 -- IV. 50. 4.
24 -- II. 18,20,22,27.
25 -- V. 11,12.
26 -- Prajna of the Mandukya Upanishad, the Self situated in deep sleep, is the lord and creator of things.
27 -- In the Buddhist theory rebirth is imperative because Kama compels it; not a soul, but Karma is the link of an apparently continuing consciousness, -for the consciousness changes from moment to moment: there is this apparent continuity of consciousness, but there is no real immortal soul taking birth and passing through the death of the body to be reborn in another body.
28 -- The Self ill this view is one, it cannot be many or multiply itself; there cannot therefore be any true individual, only at most a one Self omnipresent and animating each mind and body with the idea of an "I".
29 -- Dr. Schweitzer in his book od Indian thought asserts that this was the real sense of the Upanishadic teachings and rebirth was a later invention. But there are numerous important passages in almost all the Upanishads positively affirming rebirth and, in any case, the Upanishads admit the survival of the personality after death and its passage into other worlds which is incompatible with this interpretation. If there is survival in other worlds and also a final destiny of liberation into the Brahman for souls embodied here, rebirth imposes itself, and there is no reason to suppose that it was a later theory. The writer has evidently been moved by the associations of Western philosophy to read a merely poatheistic sense into the more subtle and complex thought of the ancient Vedanta.