The Life Divine

Chapter III

The Eternal and the Individual

He and I.

Isha Upanishad (Verse 16)

It is an eternal portion of Me that has become the living being in a world of living beings.... The eye of knowledge sees the Lord abiding in the body and enjoying and going forth from it.

Gita (XV. 7, 10)

Two birds beautiful of wing, friends and comrades, cling to a common tree, and one eats the sweet fruit, the other regards him and eats not.... Where winged souls cry the discoveries of knowledge over their portion of immortality, there the Lord of all, the Guardian of the World took possession of me, he the Wise, me the ignorant.

Rig Veda (I. 164. 20, 21)

There is then a fundamental truth of existence, an Omnipresent Reality, omnipresent above the cosmic manifestation and in it and immanent in each individual. There is also a dynamic power of this Omnipresence, a creative or self-manifesting action of its infinite Consciousness-Force. There is as a phase or movement of the self-manifestation a descent into an apparent material inconscience, an awakening of the individual out of the Inconscience and an evolution of his being into the spiritual and supramental consciousness and power of the Reality, into his own universal and transcendent Self and source of existence. It is on this foundation that we have to base our conception of a truth in our terrestrial being and the possibility of a divine Life in material Nature. There our chief need is to discover the origin and nature of the Ignorance which we see emerging out of the inconscience of matter or disclosing itself within a body of matter and the nature of the Knowledge that has to replace it, to understand too the process of Nature's self-unfolding and the soul's recovery. For in fact the Knowledge is there concealed in the Ignorance itself; it has rather to be unveiled than acquired: it reveals itself rather than is learned, by

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an inward and upward self-unfolding. But first it will be convenient to meet and get out of the way one difficulty that inevitably arises, the difficulty of admitting that, even given the immanence of the Divine in us, even given our individual consciousness as a vehicle of progressive evolutionary manifestation, the individual is in any sense eternal or that there can be any persistence of individuality after liberation has been attained by unity and self-knowledge.

This is a difficulty of the logical reason and must be met by a larger and more catholic enlightening reason. Or if it is a difficulty of spiritual experience, it can only be met by a wider resolving experience. It can indeed be met also by a dialectical battle, a logomachy of the logical mind; but that by itself is an artificial method, often a futile combat in the clouds and always inconclusive. Logical reasoning is useful and indispensable in its own field in order to give the mind a certain clearness, precision and subtlety in dealing with its own ideas and word-symbols, so that our perception of the truths which we arrive at by observation and experience or which physically, psychologically or spiritually we have seen, may be as little as possible obscured by the confusions of our average human intelligence, its proneness to take appearance for fact, its haste to be misled by partial truth, its exaggerated conclusions, its intellectual and emotional partialities, its incompetent bunglings in that linking of truth to truth by which alone we can arrive at a complete knowledge. We must have a clear, pure, subtle and flexible mind in order that we may fall as little as possible into that ordinary mental habit of our kind which turns truth itself into a purveyor of errors. That clarification, the habit of clear logical reasoning culminating in the method of metaphysical dialectics, does help to accomplish and its part in the preparation of knowledge is therefore very great. But by itself it cannot arrive either at the knowledge of the world or the knowledge of God, much less reconcile the lower and the higher realisation. It is much more efficiently a guardian against error than a discoverer of truth,—although by deduction from knowledge already acquired it may happen upon new truths and indicate them for experience or for the higher and larger truth-seeing faculties to confirm.

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In the more subtle field of synthetical or unifying knowledge the logical habit of mind may even become a stumbling-block by the very faculty which gives it its peculiar use; for it is so accustomed to making distinctions and dwelling upon distinctions and working by distinctions that it is always a little at sea when distinctions have to be overriden and overpassed. Our object, then, in considering the difficulties of the normal mind when face to face with the experience of cosmic and transcendental unity by the individual, must be solely to make more clear to ourselves, first, the origin of the difficulties and the escape from them and by that, what is more important, the real nature of the unity at which we arrive and of the culmination of the individual when he becomes one with all creatures and dwells in the oneness of the Eternal.

The first difficulty for the reason is that it has always been accustomed to identify the individual self with the ego and to think of it as existing only by the limitations and exclusions of the ego. If that were so, then by the transcendence of the ego the individual would abolish his own existence; our end would be to disappear and dissolve into some universality of matter, life, mind or spirit or else some indeterminate from which our egoistic determinations of individuality have started. But what is this strongly separative self-experience that we call ego? It is nothing fundamentally real in itself but only a practical constitution of our consciousness devised to centralise the activities of Nature in us. We perceive a formation of mental, physical, vital experience which distinguishes itself from the rest of being, and that is what we think of as ourselves in nature—this individualisation of being in becoming. We then proceed to conceive of ourselves as something which has thus individualised itself and only exists so long as it is individualised,—a temporary or at least a temporal becoming; or else we conceive of ourselves as someone who supports or causes the individualisation, an immortal being perhaps but limited by its individuality. This perception and this conception constitute our ego-sense. Normally, we go no farther in our knowledge of our individual existence.

But in the end we have to see that our individualisation is only a superficial formation, a practical selection and limited

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conscious synthesis for the temporary utility of life in a particular body, or else it is a constantly changing and developing synthesis pursued through successive lives in successive bodies. Behind it there is a consciousness, a Purusha, who is not determined or limited by his individualisation or by this synthesis but on the contrary determines, supports and yet exceeds it. That which he selects from in order to construct this synthesis, is his total experience of the world-being. Therefore our individualisation exists by virtue of the world-being, but also by virtue of a consciousness which uses the world-being for experience of its possibilities of individuality. These two powers, Person and his world-material, are both necessary for our present experience of individuality. If the Purusha with his individualising syntheses of consciousness were to disappear, to merge, to annul himself in any way, our constructed individuality would cease because the Reality that supported it would no longer be in presence; if, on the other hand, the world-being were to dissolve, merge, disappear, then also our individualisation would cease, for the material of experience by which it effectuates itself would be wanting. We have then to recognise these two terms of our existence, a world-being and an individualising consciousness which is the cause of all our self-experience and world-experience.

But we see farther that in the end this Purusha, this cause and self of our individuality, comes to embrace the whole world and all other beings in a sort of conscious extension of itself and to perceive itself as one with the world-being. In its conscious extension of itself it exceeds the primary experience and abolishes the barriers of its active self-limitation and individualisation; by its perception of its own infinite universality it goes beyond all consciousness of separative individuality or limited soul-being. By that very fact the individual ceases to be the self-limiting ego; in other words, our false consciousness of existing only by self-limitation, by rigid distinction of ourselves from the rest of being and becoming is transcended; our identification of ourselves with our personal and temporal individualisation in a particular mind and body is abolished. But is all truth of individuality and individualisation abolished? does the Purusha

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cease to exist or does he become the world-Purusha and live intimately in innumerable minds and bodies? We do not find it to be so. He still individualises and it is still he who exists and embraces this wider consciousness while he individualises: but the mind no longer thinks of a limited temporary individualisation as all ourselves but only as a wave of becoming thrown up from the sea of its being or else as a form or centre of universality. The soul still makes the world-becoming the material for individual experience, but instead of regarding it as something outside and larger than itself on which it has to draw, by which it is affected, with which it has to make accommodations, it is aware of it subjectively as within itself; it embraces both its world-material and its individualised experience of spatial and temporal activities in a free and enlarged consciousness. In this new consciousness the spiritual individual perceives its true self to be one in being with the Transcendence and seated and dwelling within it, and no longer takes its constructed individuality as anything more than a formation for world-experience.

Our unity with the world-being is the consciousness of a Self which at one and the same time cosmicises in the world and individualises through the individual Purusha, and both in that world-being and in this individual being and in all individual beings it is aware of the same Self manifesting and experiencing its various manifestations. That then is a Self which must be one in its being,—otherwise we could not have this experience of unity,—and yet must be capable in its very unity of cosmic differentiation and multiple individuality. The unity is its being,—yes, but the cosmic differentiation and the multiple individuality are the power of its being which it is constantly displaying and which it is its delight and the nature of its consciousness to display. If then we arrive at unity with that, if we even become entirely and in every way that being, why should the power of its being be excised and why at all should we desire or labour to excise it? We should then only diminish the scope of our unity with it by an exclusive concentration accepting the divine being but not accepting our part in the power and consciousness and infinite delight of the Divine. It would in fact be the individual seeking peace and rest of union in a motionless identity, but

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rejecting delight and various joy of union in the nature and act and power of the divine Existence. That is possible, but there is no necessity to uphold it as the ultimate aim of our being or as our ultimate perfection.

Or the one possible reason would be that in the power, the act of consciousness there is not real union and that only in the status of consciousness is there perfect undifferentiated unity. Now in what we may call the waking union of the individual with the Divine, as opposed to a falling asleep or a concentration of the individual consciousness in an absorbed identity, there is certainly and must be a differentiation of experience. For in this active unity the individual Purusha enlarges its active experience also as well as its static consciousness into a way of union with this Self of his being and of the world-being, and yet individualisation remains and therefore differentiation. The Purusha is aware of all other individuals as selves of himself; he may by a dynamic union become aware of their mental and practical action as occurring in his universal consciousness, just as he is aware of his own mental and practical action; he may help to determine their action by subjective union with them: but still there is a practical difference. The action of the Divine in himself is that with which he is particularly and directly concerned; the action of the Divine in his other selves is that with which he is universally concerned, not directly, but through and by his union with them and with the Divine. The individual therefore exists though he exceeds the little separative ego; the universal exists and is embraced by him but it does not absorb and abolish all individual differentiation, even though by his universalising himself the limitation which we call the ego is overcome.

Now we may get rid of this differentiation by plunging into the absorption of an exclusive unity, but to what end? For perfect union? But we do not forfeit that by accepting the differentiation any more than the Divine forfeits His oneness by accepting it. We have the perfect union in His being and can absorb ourselves in it at any time, but we have also this other differentiated unity and can emerge into it and act freely in it at any time without losing oneness: for we have merged the ego and are absolved from the exclusive stresses of our mentality.

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Then for peace and rest? But we have the peace and rest by virtue of our unity with Him, even as the Divine possesses for ever His eternal calm in the midst of His eternal action. Then for the mere joy of getting rid of all differentiation? But that differentiation has its divine purpose: it is a means of greater unity, not as in the egoistic life a means of divisions; for we enjoy by it our unity with our other selves and with God in all, which we exclude by our rejection of his multiple being. In either experience it is the Divine in the individual possessing and enjoying in one case the Divine in His pure unity or in the other the Divine in that and in the unity of the cosmos; it is not the absolute Divine recovering after having lost His unity. Certainly, we may prefer the absorption in a pure exclusive unity or a departure into a supracosmic transcendence, but there is in the spiritual truth of the Divine Existence no compelling reason why we should not participate in this large possession and bliss of His universal being which is the fulfilment of our individuality.

But we see farther that it is not solely and ultimately the cosmic being into which our individual being enters but something in which both are unified. As our individualisation in the world is a becoming of that Self, so is the world too a becoming of that Self. The world-being includes always the individual being; therefore these two becomings, the cosmic and the individual, are always related to each other and in their practical relation mutually dependent. But we find that the individual being also comes in the end to include the world in its consciousness, and since this is not by an abolition of the spiritual individual, but by his coming to his full, large and perfect self-consciousness, we must suppose that the individual always included the cosmos, and it is only the surface consciousness which by ignorance failed to possess that inclusion because of its self-limitation in ego. But when we speak of the mutual inclusion of the cosmic and the individual, the world in me, I in the world, all in me, I in all,—for that is the liberated self-experience,—we are evidently travelling beyond the language of the normal reason. That is because the words we have to use were minted by mind and given their values by an intellect bound to the conceptions of physical Space and circumstance

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and using for the language of a higher psychological experience figures drawn from the physical life and the experience of the senses. But the plane of consciousness to which the liberated human being arises is not dependent upon the physical world, and the cosmos which we thus include and are included in is not the physical cosmos, but the harmonically manifest being of God in certain great rhythms of His conscious-force and self-delight. Therefore this mutual inclusion is spiritual and psychological; it is a translation of the two forms of the Many, all and individual, into a unifying spiritual experience,—a translation of the eternal unity of the One and the Many; for the One is the eternal unity of the Many differentiating and un-differentiating itself in the cosmos. This means that cosmos and individual are manifestations of a transcendent Self who is indivisible being although he seems to be divided or distributed; but he is not really divided or distributed but indivisibly present everywhere. Therefore all is in each and each is in all and all is in God and God in all; and when the liberated soul comes into union with this Transcendent, it has this self-experience of itself and cosmos which is translated psychologically into a mutual inclusion and a persistent existence of both in a divine union which is at once a oneness and a fusion and an embrace.

The normal experience of the reason therefore is not applicable to these higher truths. In the first place the ego is the individual only in the ignorance; there is a true individual who is not the ego and still has an eternal relation with all other individuals which is not egoistic or self-separative, but of which the essential character is practical mutuality founded in essential unity. This mutuality founded in unity is the whole secret of the divine existence in its perfect manifestation; it must be the basis of anything to which we can give the name of a divine life. But, secondly, we see that the whole difficulty and confusion into which the normal reason falls is that we are speaking of a higher and illimitable self-experience founded on divine infinites and yet are applying to it a language formed by this lower and limited experience which founds itself on finite appearances and the separative definitions by which we try to distinguish and classify the phenomena of the material universe. Thus we have to use the word

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individual and speak of the ego and the true individual, just as we speak sometimes of the apparent and the real Man. Evidently, all these words, man, apparent, real, individual, true, have to be taken in a very relative sense and with a full awareness of their imperfection and inability to express the things that we mean. By individual we mean normally something that separates itself from everything else and stands apart, though in reality there is no such thing anywhere in existence; it is a figment of our mental conceptions useful and necessary to express a partial and practical truth. But the difficulty is that the mind gets dominated by its words and forgets that the partial and practical truth becomes true truth only by its relation to others which seem to the reason to contradict it, and that taken by itself it contains a constant element of falsity. Thus when we speak of an individual we mean ordinarily an individualisation of mental, vital, physical being separate from all other beings, incapable of unity with them by its very individuality. If we go beyond these three terms of mind, life and body, and speak of the soul or individual self, we still think of an individualised being separate from all others, incapable of unity and inclusive mutuality, capable at most of a spiritual contact and soul-sympathy. It is therefore necessary to insist that by the true individual we mean nothing of the kind, but a conscious power of being of the Eternal, always existing by unity, always capable of mutuality. It is that being which by self-knowledge enjoys liberation and immortality.

But we have to carry still farther the conflict between the normal and the higher reason. When we speak of the true individual as a conscious power of being of the Eternal, we are still using intellectual terms,—we cannot help it, unless we plunge into a language of pure symbols and mystic values of speech,—but, what is worse, we are, in the attempt to get away from the idea of the ego, using a too abstract language. Let us say, then, a conscious being who is for our valuations of existence a being of the Eternal in his power of individualising self-experience; for it must be a concrete being,—and not an abstract power,—who enjoys immortality. And then we get to this that not only am I in the world and the world in me, but God is in me and I am in God; by which yet it is not meant that God depends for

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His existence on man, but that He manifests Himself in that which He manifests within Himself; the individual exists in the Transcendent, but all the Transcendent is there concealed in the individual. Further I am one with God in my being and yet I can have relations with Him in my experience. I, the liberated individual, can enjoy the Divine in His transcendence, unified with Him, and enjoy at the same time the Divine in other individuals and in His cosmic being. Evidently we have arrived at certain primary relations of the Absolute and they can only be intelligible to the mind if we see that the Transcendent, the individual, the cosmic being are the eternal powers of consciousness,—we fall again, this time without remedy, into a wholly abstract language,—of an absolute existence, a unity yet more than a unity, which so expresses itself to its own consciousness in us, but which we cannot adequately speak of in human language and must not hope to describe either by negative or positive terms to our reason, but can only hope to indicate it to the utmost power of our language.

But the normal mind, which has no experience of these things that are so powerfully real to the liberated consciousness, may well revolt against what may seem to it nothing more than a mass of intellectual contradictions. It may say, "I know very well what the Absolute is; it is that in which there are no relations. The Absolute and the relative are irreconcilable opposites; in the relative there is nowhere anything absolute, in the Absolute there can be nothing relative. Anything which contradicts these first data of my thought, is intellectually false and practically impossible. These other statements also contradict my law of contradictions which is that two opposing and conflicting affirmations cannot both be true. It is impossible that there should be oneness with God and yet a relation with Him such as this of the enjoyment of the Divine. In oneness there is no one to enjoy except the One and nothing to be enjoyed except the One. God, the individual and the cosmos must be three different actualities, otherwise there could be no relations between them. Either they are eternally different or they are different in present time, although they may have originally been one undifferentiated existence

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and may eventually re-become one undifferentiated existence. Unity was perhaps and will be perhaps, but it is not now and cannot be so long as cosmos and the individual endure. The cosmic being can only know and possess the transcendent unity by ceasing to be cosmic; the individual can only know and possess the cosmic or the transcendent unity by ceasing from all individuality and individualisation. Or if unity is the one eternal fact, then cosmos and individual are non-existent; they are illusions imposed on itself by the Eternal. That may well involve a contradiction or an unreconciled paradox; but I am willing to admit a contradiction in the Eternal which I am not compelled to think out, rather than a contradiction here of my primary conceptions which I am compelled to think out logically and to practical ends. I am on this supposition able either to take the world as practically real and think and act in it or to reject it as an unreality and cease to think and act; I am not compelled to reconcile contradictions, not called on to be conscious of and conscious in something beyond myself and world and yet deal from that basis, as God does, with a world of contradictions. The attempt to be as God while I am still an individual or to be three things at a time seems to me to involve a logical confusion and a practical impossibility." Such might well be the attitude of the normal reason, and it is clear, lucid, positive in its distinctions; it involves no extraordinary gymnastics of the reason trying to exceed itself and losing itself in shadows and half-lights or any kind of mysticism, or at least there is only one original and comparatively simple mysticism free from all other difficult complexities. Therefore it is the reasoning which is the most satisfactory to the simply rational mind. Yet is there here a triple error, the error of making an unbridgeable gulf between the Absolute and the relative, the error of making too simple and rigid and extending too far the law of contradictions and the error of conceiving in terms of Time the genesis of things which have their origin and first habitat in the Eternal.

We mean by the Absolute something greater than ourselves, greater than the cosmos which we live in, the supreme reality of that transcendent Being which we call God, something without which all that we see or are conscious of as existing, could not have been, could not for a moment remain in existence. Indian

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thought calls it Brahman, European thought the Absolute because it is a self-existent which is absolved of all bondage to relativities. For all relatives can only exist by something which is the truth of them all and the source and continent of their powers and properties and yet exceeds them all; it is something of which not only each relativity itself, but also any sum we can make of all relatives that we know, can only be,—in all that we know of them,—a partial, inferior or practical expression. We see by reason that such an Absolute must exist; we become by spiritual experience aware of its existence: but even when we are most aware of it, we cannot describe it because our language and thought can deal only with the relative. The Absolute is for us the Ineffable.

So far there need be no real difficulty nor confusion. But we readily go on, led by the mind's habit of oppositions, of thinking by distinctions and pairs of contraries, to speak of it as not only not bound by the limitations of the relative, but as if it were bound by its freedom from limitations, inexorably empty of all power for relations and in its nature incapable of them, something hostile in its whole being to relativity and its eternal contrary. By this false step of our logic we get into an impasse. Our own existence and the existence of the universe become not only a mystery, but logically inconceivable. For we get by that to an Absolute which is incapable of relativity and exclusive of all relatives and yet the cause or at least the support of relativity and the container, truth and substance of all relatives. We have then only one logical-illogical way of escape out of the impasse; we have to suppose the imposition of the world as a self-effective illusion or an unreal temporal reality, on the eternity of the formless relationless Absolute. This imposition is made by our misleading individual consciousness which falsely sees Brahman in the figure of the cosmos,—as a man mistakes a rope for a serpent; but since either our individual consciousness is itself a relative supported by the Brahman and only existent by it, not a real reality, or since in its reality it is itself the Brahman, it is the Brahman after all which imposes on itself in us this delusion and mistakes in some figure of its own consciousness an existent rope for a non-existent snake, imposes on its own indeterminable pure

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Reality the semblance of a universe, or if it does not impose it on its own consciousness, it is on a consciousness derived from it and dependent on it, a projection of itself into Maya. By this explanation nothing is explained; the original contradiction stands where it was, unreconciled, and we have only stated it over again in other terms. It looks as if, by attempting to arrive at an explanation by means of intellectual reasoning, we have only befogged ourselves by the delusion of our own uncompromising logic: we have imposed on the Absolute the imposition which our too presumptuous reasoning has practised on our own intelligence; we have transformed our mental difficulty in understanding the world-manifestation into an original impossibility for the Absolute to manifest itself in world at all. But the Absolute, obviously, finds no difficulty in world-manifestation and no difficulty either in a simultaneous transcendence of world-manifestation; the difficulty exists only for our mental limitations which prevent us from grasping the supramental rationality of the co-existence of the infinite and the finite or seizing the nodus of the unconditioned with the conditioned. For our intellectual rationality these are opposites; for the absolute reason they are interrelated and not essentially conflicting expressions of one and the same reality. The consciousness of infinite Existence is other than our mind-consciousness and sense-consciousness, greater and more capacious, for it includes them as minor terms of its workings, and the logic of infinite Existence is other than our intellectual logic. It reconciles in its great primal facts of being what to our mental view, concerned as it is with words and ideas derived from secondary facts, are irreconcilable contraries.

Our mistake is that in trying to define the indefinable we think we have succeeded when we have described by an all-exclusive negation this Absolute which we are yet compelled to conceive of as a supreme positive and the cause of all positives. It is not surprising that so many acute thinkers, with their eye on the facts of being and not on verbal distinctions, should be driven to infer that the Absolute is a fiction of the intelligence, an idea born of words and verbal dialectics, a zero, non-existent, and to conclude that an eternal Becoming is the only truth of our

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existence. The ancient sages spoke indeed of Brahman negatively,—they said of it, neti neti, it is not this, it is not that,—but they took care also to speak of it positively; they said of it too, it is this, it is that, it is all: for they saw that to limit it either by positive or negative definitions was to fall away from its truth. Brahman, they said, is Matter, is Life, is Mind, is Supermind, is cosmic Delight, is Sachchidananda; yet it cannot really be defined by any of these things, not even by our largest conception of Sachchidananda. In the world as we see it, for our mental consciousness however high we carry it, we find that to every positive there is a negative. But the negative is not a zero,—indeed whatever appears to us a zero is packed with force, teeming with power of existence, full of actual or potential contents. Neither does the existence of the negative make its corresponding positive non-existent or an unreality; it only makes the positive an incomplete statement of the truth of things and even, we may say, of the positive's own truth. For the positive and the negative exist not only side by side, but in relation to each other and by each other; they complete and would to the all-view, which a limited mind cannot reach, explain one another. Each by itself is not really known; we only begin to know it in its deeper truth when we can read into it the suggestions of its apparent opposite. It is through such a profounder catholic intuition and not by exclusive logical oppositions that our intelligence ought to approach the Absolute.

The positives of the Absolute are its various statements of itself to our consciousness; its negatives bring in the rest of its absolute positivity by which its limitation to these first statements is denied. We have, to begin with, its large primary relations such as the infinite and the finite, the conditioned and unconditioned, the qualitied and unqualitied; in each pair the negative conceals the whole power of the corresponding positive which is contained in it and emerges from it: there is no real opposition. We have, in a less subtle order of truths, the transcendent and the cosmic, the universal and the individual; here we have seen that each member of these pairs is contained in its apparent opposite. The universal particularises itself in the individual; the individual contains in himself all the generalities of the universal. The universal

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consciousness finds all itself by the variations of numberless individuals, not by suppressing variations; the individual consciousness fulfils all itself when it is universalised into sympathy and identity with the cosmic, not by limiting itself in the ego. So too the cosmic contains in all itself and in each thing in it the complete immanence of the transcendent; it maintains itself as the world-being by the consciousness of its own transcendent reality, it finds itself in each individual being by the realisation of the divine and transcendent in that being and in all existences. The transcendent contains, manifests, constitutes the cosmos and by manifesting it manifests or discovers, as we may say in the old poetic sense of that word, its own infinite harmonic varieties. But even in the lower orders of the relative we find this play of negative and positive, and through the divine reconciliation of its terms, not by excising them or carrying their opposition to the bitter end, we have to arrive at the Absolute. For there in the Absolute all this relativity, all this varying rhythmic self-statement of the Absolute, finds, not its complete denial, but its reason for existence and its justification, not its conviction as a lie, but the source and principle of its truth. Cosmos and individual go back to something in the Absolute which is the true truth of individuality, the true truth of cosmic being and not their denial and conviction of their falsity. The Absolute is not a sceptical logician denying the truth of all his own statements and self-expressions, but an existence so utterly and so infinitely positive that no finite positive can be formulated which can exhaust it or bind it down to its definitions.

It is evident that if such is the truth of the Absolute, we cannot bind it either by our law of contradictions. That law is necessary to us in order that we may posit partial and practical truths, think out things clearly, decisively and usefully, classify, act, deal with them effectively for particular purposes in our divisions of Space, distinctions of form and property, moments of Time. It represents a formal and strongly dynamic truth of existence in its practical workings which is strongest in the most outward term of things, the material, but becomes less and less rigidly binding as we go upward in the scale, mount on the more subtle rungs of the ladder of being. It is especially necessary for us in

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dealing with material phenomena and forces; we have to suppose them to be one thing at a time, to have one power at a time and to be limited by their ostensible and practically effective capacities and properties; otherwise we cannot deal with them. But even there, as human thought is beginning to realise, the distinctions made by the intellect and the classifications and practical experiments of Science, while perfectly valid in their own field and for their own purpose, do not represent the whole or the real truth of things, whether of things in the whole or of the thing by itself which we have classified and set artificially apart, isolated for separate analysis. By that isolation we are indeed able to deal with it very practically, very effectively, and we think at first that the effectiveness of our action proves the entire and sufficient truth of our isolating and analysing knowledge. Afterwards we find that by getting beyond it we can arrive at a greater truth and a greater effectivity.

The isolation is certainly necessary for first knowledge. A diamond is a diamond and a pearl a pearl, each thing of its own class, existing by its distinction from all others, each distinguished by its own form and properties. But each has also properties and elements which are common to both and others which are common to material things in general. And in reality each does not exist only by its distinctions, but much more essentially by that which is common to both; and we get back to the very basis and enduring truth of all material things only when we find that all are the same thing, one energy, one substance or, if you like, one universal motion which throws up, brings out, combines, realises these different forms, these various properties, these fixed and harmonised potentialities of its own being. If we stop short at the knowledge of distinctions, we can deal only with diamond and pearl as they are, fix their values, uses, varieties, make the best ordinary use and profit of them; but if we can get to the knowledge and control of their elements and the common properties of the class to which they belong, we may arrive at the power of making either a diamond or pearl at our pleasure: go farther still and master that which all material things are in their essence and we may arrive even at the power of transmutation which would give the greatest possible control

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of material Nature. Thus the knowledge of distinctions arrives at its greatest truth and effective use when we arrive at the deeper knowledge of that which reconciles distinctions in the unity behind all variations. That deeper knowledge does not deprive the other and more superficial of effectivity nor convict it of vanity. We cannot conclude from our ultimate material discovery that there is no original substance or Matter, only energy manifesting substance or manifesting as substance,—that diamond and pearl are non-existent, unreal, only true to the illusion of our senses of perception and action, that the one substance, energy or motion is the sole eternal truth and that therefore the best or only rational use of our science would be to dissolve diamond and pearl and everything else that we can dissolve into this one eternal and original reality and get done with their forms and properties for ever. There is an essentiality of things, a commonalty of things, an individuality of things; the commonalty and individuality are true and eternal powers of the essentiality: that transcends them both, but the three together and not one by itself are the eternal terms of existence.

This truth which we can see, though with difficulty and under considerable restrictions, even in the material world where the subtler and higher powers of being have to be excluded from our intellectual operations, becomes clearer and more powerful when we ascend in the scale. We see the truth of our classifications and distinctions, but also their limits. All things, even while different, are yet one. For practical purposes plant, animal, man are different existences; yet when we look deeper we see that the plant is only an animal with an insufficient evolution of self-consciousness and dynamic force; the animal is man in the making; man himself is that animal and yet the something more of self-consciousness and dynamic power of consciousness that make him man; and yet again he is the something more which is contained and repressed in his being as the potentiality of the divine,—he is a god in the making. In each of these, plant, animal, man, god, the Eternal is there containing and repressing himself as it were in order to make a certain statement of his being. Each is the whole Eternal concealed. Man himself, who takes up all that went before him and transmutes it into the

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term of manhood, is the individual human being and yet he is all mankind, the universal man acting in the individual as a human personality. He is all and yet he is himself and unique. He is what he is, but he is also the past of all that he was and the potentiality of all that he is not. We cannot understand him if we look only at his present individuality, but we cannot understand him either if we look only at his commonalty, his general term of manhood, or go back by exclusion from both to an essentiality of his being in which his distinguishing manhood and his particularising individuality seem to disappear. Each thing is the Absolute, all are that One, but in these three terms always the Absolute makes its statement of its developed self-existence. We are not, because of the essential unity, compelled to say that all God's various action and workings are vain, worthless, unreal, phenomenal, illusory, and that the best and only rational or super-rational use we can make of our knowledge is to get away from them, dissolve our cosmic and individual existence into the essential being and get rid of all becoming as a futility for ever.

In our practical dealings with life we have to arrive at the same truth. For certain practical ends we have to say that a thing is good or bad, beautiful or ugly, just or unjust and act upon that statement; but if we limit ourselves by it, we do not get at real knowledge. The law of contradictions here is only valid in so far as two different and opposite statements cannot be true of the same thing at the same time, in the same field, in the same respect, from the same point of view and for the same practical purpose. A great war, destruction or violent all-upheaving revolution, for example, may present itself to us as an evil, a virulent and catastrophic disorder, and it is so in certain respects, results, ways of looking at it; but from others, it may be a great good, since it rapidly clears the field for a new good or a more satisfying order. No man is simply good or simply bad; every man is a mixture of contraries: even we find these contraries often inextricably mixed up in a single feeling, a single action. All kinds of conflicting qualities, powers, values meet together and run into each other to make up our action, life, nature. We can only understand entirely if we get to some sense of the Absolute and yet look at its workings in all the relativities which are being

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manifested,—look not only at each by itself, but each in relation to all and to that which exceeds and reconciles them all. In fact we can only know by getting to the divine view and purpose in things and not merely looking at our own, though our own limited human view and momentary purpose have their validity in the cadre of the All. For behind all relativities there is this Absolute which gives them their being and their justification. No particular act or arrangement in the world is by itself absolute justice; but there is behind all acts and arrangements something absolute which we call justice, which expresses itself through their relativities and which we would realise if our view and knowledge were comprehensive instead of being as they are partial, superficial, limited to a few ostensible facts and appearances. So too there is an absolute good and an absolute beauty: but we can only get a glimpse of it if we embrace all things impartially and get beyond their appearances to some sense of that which, between them, all and each are by their complex terms trying to state and work out; not an indeterminate,—for the indeterminate, being only the original stuff or perhaps the packed condition of determinations, would explain by itself nothing at all,—but the Absolute. We can indeed follow the opposite method of breaking up all things and refusing to look at them as a whole and in relation to that which justifies them and so create an intellectual conception of absolute evil, absolute injustice, the absolute hideousness, painfulness, triviality, vulgarity or vanity of all things; but that is to pursue to its extreme the method of the Ignorance whose view is based upon division. We cannot rightly so deal with the divine workings. Because the Absolute expresses itself through relativities the secret of which we find it difficult to fathom, because to our limited view everything appears to be a purposeless play of oppositions and negatives or a mass of contradictions, we cannot conclude that our first limited view is right or that all is a vain delusion of the mind and has no reality. Nor can we solve all by an original unreconciled contradiction which is to explain all the rest. The human reason is wrong in attaching a separate and definitive value to each contradiction by itself or getting rid of one by altogether denying the other; but it is right in refusing to accept as final

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and as the last word the coupling of contradictions which have in no way been reconciled together or else found their source and significance in something beyond their opposition.

We cannot, either, effect a reconciliation or explanation of the original contradictions of existence by taking refuge in our concept of Time. Time, as we know or conceive it, is only our means of realising things in succession, it is a condition and cause of conditions, varies on different planes of existence, varies even for beings on one and the same plane: that is to say, it is not an Absolute and cannot explain the primary relations of the Absolute. They work themselves out in detail by Time and seem to our mental and vital being to be determined by it; but that seeming does not carry us back to their sources and principles. We make the distinction of conditioned and unconditioned and we imagine that the unconditioned became conditioned, the Infinite became finite at some date in Time, and may cease to be finite at some other date in Time, because it so appears to us in details, particulars or with regard to this or that system of things. But if we look at existence as a whole, we see that infinite and finite co-exist and exist in and by each other. Even if our universe were to disappear and reappear rhythmically in Time, as was the old belief, that too would be only a large detail and would not show that at a particular time all condition ceases in the whole range of infinite existence and all Being becomes the unconditioned, at another it again takes on the reality or the appearance of conditions. The first source and the primary relations lie beyond our mental divisions of Time, in the divine timelessness or else in the indivisible or eternal Time of which our divisions and successions are only figures in a mental experience.

There we see that all meets and all principles, all persistent realities of existence,—for the finite as a principle of being is as persistent as the infinite,—stand in a primary relation to each other in a free, not an exclusive unity of the Absolute, and that the way they present themselves to us in a material or a mental world is only a working out of them in secondary, tertiary or yet lower relativities. The Absolute has not become the contrary of itself and assumed at a certain date real or unreal relativities

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of which it was originally incapable, nor has the One become by a miracle the Many, nor the unconditioned deviated into the conditioned, nor the unqualitied sprouted out into qualities. These oppositions are only the conveniences of our mental consciousness, our divisions of the indivisible. The things they represent are not fictions, they are realities, but they are not rightly known if they are set in irreconcilable opposition to or separation from each other; for there is no such irreconcilable opposition or separation of them in the all-view of the Absolute. This is the weakness not only of our scientific divisions and metaphysical distinctions, but of our exclusive spiritual realisations which are only exclusive because to arrive at them we have to start from our limiting and dividing mental consciousness. We have to make the metaphysical distinctions in order to help our intelligence towards a truth which exceeds it, because it is only so that it can escape from the confusions of our first undistinguishing mental view of things; but if we bind ourselves by them to the end, we make chains of what should only have been first helps. We have to make use too of distinct spiritual realisations which may at first seem contrary to each other, because as mental beings it is difficult or impossible for us to seize at once largely and completely what is beyond our mentality; but we err if we intellectualise them into sole truths,—as when we assert that the Impersonal must be the one ultimate realisation and the rest creation of Maya or declare the Saguna, the Divine in its qualities, to be that and thrust away the impersonality from our spiritual experience. We have to see that both these realisations of the great spiritual seekers are equally valid in themselves, equally invalid against each other; they are one and the same Reality experienced on two sides which are both necessary for the full knowledge and experience of each other and of that which they both are. So is it with the One and the Many, the finite and the infinite, the transcendent and the cosmic, the individual and the universal; each is the other as well as itself and neither can be entirely known without the other and without exceeding their appearance of contrary oppositions.

We see then that there are three terms of the one existence, transcendent, universal and individual, and that each of these

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always contains secretly or overtly the two others. The Transcendent possesses itself always and controls the other two as the basis of its own temporal possibilities; that is the Divine, the eternal all-possessing God-consciousness, omnipotent, omniscient, omnipresent, which informs, embraces, governs all existences. The human being is here on earth the highest power of the third term, the individual, for he alone can work out at its critical turning-point that movement of self-manifestation which appears to us as the involution and evolution of the divine consciousness between the two terms of the Ignorance and the Knowledge. The power of the individual to possess in his consciousness by self-knowledge his unity with the Transcendent and the universal, with the One Being and all beings and to live in that knowledge and transform his life by it, is that which makes the working out of the divine self-manifestation through the individual possible; and the arrival of the individual,—not in one but in all,—at the divine life is the sole conceivable object of the movement. The existence of the individual is not an error in some self of the Absolute which that self afterwards discovers; for it is impossible that the absolute self-awareness or anything that is one with it should be ignorant of its own truth and its own capacities and betrayed by that ignorance either into a false idea of itself which it has to correct or an impossible venture which it has to renounce. Neither is the individual existence a subordinate circumstance in a divine play or Lila, a play which consists in a continual revolution through unending cycles of pleasure and suffering without any higher hope in the Lila itself or any issue from it except the occasional escape of a few from time to time out of their bondage to this ignorance. We might be compelled to hold that ruthless and disastrous view of God's workings if man had no power of self-transcendence or no power of transforming by self-knowledge the conditions of the play nearer and nearer to the truth of the divine Delight. In that power lies the justification of individual existence; the individual and the universal unfolding in themselves the divine light, power, joy of transcendent Sachchidananda always manifest above them, always secret behind their surface appearances, this is the secret intention, the ultimate significance of the divine play, the Lila.

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But it is in themselves, in their transformation but also their persistence and perfect relations, not in their self-annihilation that that must be unfolded. Otherwise there would be no reason for their ever having existed; the possibility of the Divine's unfolding in the individual is the secret of the enigma, his presence there and this intention of self-unfolding the key to the world of Knowledge-Ignorance.

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