The Life Divine

Chapter I

Indeterminates, Cosmic Determinations and the Indeterminable

The Unseen with whom there can be no pragmatic relations, unseizable, featureless, unthinkable, undesignable by name, whose substance is the certitude of One Self, in whom world-existence is stilled, who is all peace and bliss—that is the Self, that is what must be known.

Mandukya Upanishad. (Verse 7.)

One sees it as a mystery or one speaks of it or hears of it as a mystery, but none knows it.

Gita. (II. 29.)

When men seek after the Immutable, the Indeterminable, the Unmanifest, the All-Pervading, the Unthinkable, the Summit Self, the Immobile, the Permanent,—equal in mind to all, intent on the good of all beings, it is to Me that they come.

Gita. (XII. 3, 4.)

High beyond the Intelligence is the Great Self, beyond the Great Self is the Unmanifest, beyond the Unmanifest is the Conscious Being. There is nothing beyond the Being,—that is the extreme ultimate, that the supreme goal.

Katha Upanishad. (I. 3. 10, 11.)

Rare is the great of soul to whom all is the Divine Being.

Gita. (vāsudevaḥ sarvamiti, VII. 19.)

A consciousness-force, everywhere inherent in Existence, acting even when concealed, is the creator of the worlds, the occult secret of Nature. But in our material world and in our own being consciousness has a double aspect;

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there is a force of Knowledge, there is a force of Ignorance. In the infinite consciousness of a self-aware infinite Existence knowledge must be everywhere implicit or operative in the very grain of its action; but we see here at the beginning of things, apparent as the base or the nature of the creative world-energy, an Inconscience, a total Nescience. This is the stock with which the material universe commences: consciousness and knowledge emerge at first in obscure infinitesimal movements, at points, in little quanta which associate themselves together; there is a tardy and difficult evolution, a slowly increasing organisation and ameliorated mechanism of the workings of consciousness, more and more gains are written on the blank slate of the Nescience. But still these have the appearance of gathered acquisitions and constructions of a seeking Ignorance which tries to know, to understand, to discover, to change slowly and strugglingly into knowledge. As Life here establishes and maintains its operations with difficulty on a foundation and in an environment of general Death, first in infinitesimal points of life, in quanta of life-form and life-energy, in increasing aggregates that create more and more complex organisms, an intricate life-machinery, Consciousness also establishes and maintains a growing but precarious light in the darkness of an original Nescience and a universal Ignorance.

Moreover the knowledge gained is of phenomena, not of the reality of things or of the foundations of existence. Wherever our consciousness meets what seems to be a foundation, that foundation wears the appearance of a blank,—when it is not a void,—an original state which is featureless and a multitude of consequences which are not inherent in the origin and which nothing in it seems to justify or visibly to necessitate; there is a mass of superstructure which has no clear native relation to the fundamental existence. The first aspect of cosmic existence is an Infinite which is to our perception an indeterminate, if not indeterminable. In this Infinite the universe itself, whether in its aspect of Energy or its aspect of structure, appears as an indeterminate determination, a "boundless finite",—paradoxical but necessary expressions which would seem to indicate that we are

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face to face with a suprarational mystery as the base of things; in that universe arise—from where?—a vast number and variety of general and particular determinates which do not appear to be warranted by anything perceptible in the nature of the Infinite, but seem to be imposed—or, it may be, self-imposed—upon it. We give to the Energy which produces them the name of Nature, but the word conveys no meaning unless it is that the nature of things is what it is by virtue of a Force which arranges them according to an inherent Truth in them; but the nature of that Truth itself, the reason why these determinates are what they are is nowhere visible. It has been possible indeed for human Science to detect the process or many processes of material things, but this knowledge does not throw any light on the major question; we do not know even the rationale of the original cosmic processes, for the results do not present themselves as their necessary but only their pragmatic and actual consequence. In the end we do not know how these determinates came into or out of the original Indeterminate or Indeterminable on which they stand forth as on a blank and flat background in the riddle of their ordered occurrence. At the origin of things we are faced with an Infinite containing a mass of unexplained finites, an Indivisible full of endless divisions, an Immutable teeming with mutations and differentiae. A cosmic paradox is the beginning of all things, a paradox without any key to its significance.

It is possible indeed to question the need of positing an Infinite which contains our formed universe, although this conception is imperatively demanded by our mind as a necessary basis to its conceptions,—for it is unable to fix or assign a limit whether in Space or Time or essential existence beyond which there is nothing or before or after which there is nothing,—although too the alternative is a Void or Nihil which can be only an abyss of the Infinite into which we refuse to look; an infinite mystic zero of Non-Existence would replace an infinite x as a necessary postulate, a basis for our seeing of all that is to us existence. But even if we refuse to recognise anything as real except the limitless expanding finite of the material universe and its teeming determinations, the enigma remains the same.

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Infinite existence, infinite non-being or boundless finite, all are to us original indeterminates or indeterminables; we can assign to them no distinct characters or features, nothing which would predetermine their determinations. To describe the fundamental character of the universe as Space or Time or Space-Time does not help us; for even if these are not abstractions of our intelligence which we impose by our mental view on the cosmos, the mind's necessary perspective of its picture, these too are indeterminates and carry in themselves no clue to the origin of the determinations that take place in them; there is still no explanation of the strange process by which things are determined or of their powers, qualities and properties, no revelation of their true nature, origin and significance.

Actually to our Science this infinite or indeterminate Existence reveals itself as an Energy, known not by itself but by its works, which throws up in its motion waves of energism and in them a multitude of infinitesimals; these, grouping themselves to form larger infinitesimals, become a basis for all the creations of the Energy, even those farthest away from the material basis, for the emergence of a world of organised Matter, for the emergence of Life, for the emergence of Consciousness, for all the still unexplained activities of evolutionary Nature. On the original process are erected a multitude of processes which we can observe, follow, can take advantage of many of them, utilise; but they are none of them, fundamentally, explicable. We know now that different groupings and a varying number of electric infinitesimals can produce or serve as the constituent occasion—miscalled the cause, for here there seems to be only a necessary antecedent condition—for the appearance of larger atomic infinitesimals of different natures, qualities, powers; but we fail to discover how these different dispositions can come to constitute these different atoms,—how the differentiae in the constituent occasion or cause necessitate the differentiae in the constituted outcome or result. We know also that certain combinations of certain invisible atomic infinitesimals produce or occasion new and visible determinations quite different in nature, quality and power from the constituent infinitesimals; but we fail to discover,

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for instance, how a fixed formula for the combination of oxygen and hydrogen comes to determine the appearance of water which is evidently something more than a combination of gases, a new creation, a new form of substance, a material manifestation of a quite new character. We see that a seed develops into a tree, we follow the line of the process of production and we utilise it; but we do not discover how a tree can grow out of a seed, how the life and form of the tree come to be implied in the substance or energy of the seed or, if that be rather the fact, how the seed can develop into a tree. We know that genes and chromosomes are the cause of hereditary transmissions, not only of physical but of psychological variations; but we do not discover how psychological characteristics can be contained and transmitted in this inconscient material vehicle. We do not see or know, but it is expounded to us as a cogent account of Nature-process, that a play of electrons, of atoms and their resultant molecules, of cells, glands, chemical secretions and physiological processes manages by their activity on the nerves and brain of a Shakespeare or a Plato to produce or could be perhaps the dynamic occasion for the production of a Hamlet or a Symposium or a Republic; but we fail to discover or appreciate how such material movements could have composed or necessitated the composition of these highest points of thought and literature: the divergence here of the determinants and the determination becomes so wide that we are no longer able to follow the process, much less understand or utilise. These formulae of Science may be pragmatically correct and infallible, they may govern the practical how of Nature's processes, but they do not disclose the intrinsic how or why; rather they have the air of the formulae of a cosmic Magician, precise, irresistible, automatically successful each in its field, but their rationale is fundamentally unintelligible.

There is more to perplex us; for we see the original indeterminate Energy throwing out general determinates of itself,—we might equally in their relation to the variety of their products call them generic indeterminates,—with their appropriate states of substance and determined forms of that substance: the latter are numerous, sometimes innumerable variations on the

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substance-energy which is their base: but none of these variations seems to be predetermined by anything in the nature of the general indeterminate. An electric Energy produces positive, negative, neutral forms of itself, forms that are at once waves and particles; a gaseous state of energy-substance produces a considerable number of different gases; a solid state of energy substance from which results the earth principle develops into different forms of earth and rock of many kinds and numerous minerals and metals; a life principle produces its vegetable kingdom teeming with a countless foison of quite different plants, trees, flowers; a principle of animal life produces an enormous variety of genus, species, individual variations: so it proceeds into human life and mind and its mind-types towards the still unwritten end or perhaps the yet occult sequel of that unfinished evolutionary chapter. Throughout there is the constant rule of a general sameness in the original determinate and, subject to this substantial sameness of basic substance and nature, a profuse variation in the generic and individual determinates; an identical law obtains of sameness or similarity in the genus or species with numerous variations often meticulously minute in the individual. But we do not find anything in any general or generic determinate necessitating the variant determinations that result from it. A necessity of immutable sameness at the base, of free and unaccountable variations on the surface seems to be the law; but who or what necessitates or determines? What is the rationale of the determination, what is its original truth or its significance? What compels or impels this exuberant play of varying possibilities which seem to have no aim or meaning unless it be the beauty or delight of creation? A Mind, a seeking and curious inventive Thought, a hidden determining Will might be there, but there is no trace of it in the first and fundamental appearance of material Nature.

A first possible explanation points to a self-organising dynamic Chance that is at work,—a paradox necessitated by the appearance of inevitable order on one side, of unaccountable freak and fantasy on the other side of the cosmic phenomenon we call Nature. An inconscient and inconsequent Force, we

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may say, that acts at random and creates this or that by a general chance without any determining principle,—determinations coming in only as the result of a persistent repetition of the same rhythm of action and succeeding because only this repetitive rhythm could succeed in keeping things in being,—this is the energy of Nature. But this implies that somewhere in the origin of things there is a boundless Possibility or a womb of innumerable possibilities that are manifested out of it by the original Energy,—an incalculable Inconscient which we find some embarrassment in calling either an Existence or a Non-Existence; for without some such origin and basis the appearance and the action of the Energy is unintelligible. Yet an opposite aspect of the nature of the cosmic phenomenon as we see it appears to forbid the theory of a random action generating a persistent order. There is too much of an iron insistence on order, on a law basing the possibilities. One would be justified rather in supposing that there is an inherent imperative Truth of things unseen by us, but a Truth capable of manifold manifestation, throwing out a multitude of possibilities and variants of itself which the creative Energy by its action turns into so many realised actualities. This brings us to a second explanation—a mechanical necessity in things, its workings recognisable by us as so many mechanical laws of Nature;—the necessity, we might say, of some such secret inherent Truth of things as we have supposed, governing automatically the processes we observe in action in the universe. But a theory of mechanical Necessity by itself does not elucidate the free play of the endless unaccountable variations which are visible in the evolution: there must be behind the Necessity or in it a law of unity associated with a coexistent but dependent law of multiplicity, both insisting on manifestation; but the unity of what, the multiplicity of what? Mechanical Necessity can give no answer. Again the emergence of consciousness out of the Inconscient is a stumbling-block in the way of this theory; for it is a phenomenon which can have no place in an all-pervading truth of inconscient mechanical Necessity. If there is a necessity which compels the emergence, it can be only this, that there is already a consciousness concealed

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in the Inconscient, waiting for evolution and when all is ready breaking out from its prison of apparent Nescience. We may indeed get rid of the difficulty of the imperative order of things by supposing that it does not exist, that determinism in Nature is imposed on it by our thought which needs such an imperative order to enable it to deal with its surroundings, but in reality there is no such thing; there is only a Force experimenting in a random action of infinitesimals which build up in their general results different determinations by a repetitive persistence operative in the sum of their action; thus we go back from Necessity to Chance as the basis of our existence. But what then is this Mind, this Consciousness which differs so radically from the Energy that produced it that for its action it has to impose its idea and need of order on the world she has made and in which it is obliged to live? There would then be the double contradiction of consciousness emerging from a fundamental Inconscience and of a Mind of order and reason manifesting as the brilliant final consequence of a world created by inconscient Chance. These things may be possible, but they need a better explanation than any yet given before we can accord to them our acceptance.

This opens the way for other explanations which make Consciousness the creator of this world out of an apparent original Inconscience. A Mind, a Will seems to have imagined and organised the universe, but it has veiled itself behind its creation; its first erection has been this screen of an inconscient Energy and a material form of substance, at once a disguise of its presence and a plastic creative basis on which it could work as an artisan uses for his production of forms and patterns a dumb and obedient material. All these things we see around us are then the thoughts of an extra-cosmic Divinity, a Being with an omnipotent and omniscient Mind and Will, who is responsible for the mathematical law of the physical universe, for its artistry of beauty, for its strange play of samenesses and variations, of concordances and discords, of combining and intermingling opposites, for the drama of consciousness struggling to exist and seeking to affirm itself in an inconscient universal order. The fact that this Divinity is invisible to us, undiscoverable by our mind

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and senses, offers no difficulty, since self-evidence or direct sign of an extra-cosmic Creator could not be expected in a cosmos which is void of his presence: the patent signals everywhere of the works of an Intelligence, of law, design, formula, adaptation of means to end, constant and inexhaustible invention, fantasy even but restrained by an ordering Reason might be considered sufficient proof of this origin of things. Or if this Creator is not entirely supracosmic, but is also immanent in his works, even then there need be no other sign of him,—except indeed to some consciousness evolving in this inconscient world, but only when its evolution reached a point at which it could become aware of the indwelling Presence. The intervention of this evolving consciousness would not be a difficulty, since there would be no contradiction of the basic nature of things in its appearance; an omnipotent Mind could easily infuse something of itself into its creatures. One difficulty remains; it is the arbitrary nature of the creation, the incomprehensibility of its purpose, the crude meaninglessness of its law of unnecessary ignorance, strife and suffering, its ending without a denouement or issue. A play? But why this stamp of so many undivine elements and characters in the play of One whose nature must be supposed to be divine? To the suggestion that what we see worked out in the world is the thoughts of God, the retort can be made that God could well have had better thoughts and the best thought of all would have been to refrain from the creation of an unhappy and unintelligible universe. All theistic explanations of existence starting from an extra-cosmic Deity stumble over this difficulty and can only evade it; it would disappear only if the Creator were, even though exceeding the creation, yet immanent in it, himself in some sort both the player and the play, an Infinite casting infinite possibilities into the form of an evolutionary cosmic order.

On that hypothesis, there must be behind the action of the material Energy a secret involved Consciousness, cosmic, infinite, building up through the action of that frontal Energy its means of an evolutionary manifestation, a creation out of itself in the boundless finite of the material universe. The apparent inconscience of the material Energy would be an indispensable

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condition for the structure of the material world-substance in which this Consciousness intends to involve itself so that it may grow by evolution out of its apparent opposite; for without some such device a complete involution would be impossible. If there is such a creation by the Infinite out of itself, it must be the manifestation, in a material disguise, of truths or powers of its own being: the forms or vehicles of these truths or powers would be the basic general or fundamental determinates we see in Nature; the particular determinates, which otherwise are unaccountable variations that have emerged from the vague general stuff in which they originate, would be the appropriate forms or vehicles of the possibilities that the truths or powers residing in these fundamentals bore within them. The principle of free variation of possibilities natural to an infinite Consciousness would be the explanation of the aspect of inconscient Chance of which we are aware in the workings of Nature,—inconscient only in appearance and so appearing because of the complete involution in Matter, because of the veil with which the secret Consciousness has disguised its presence. The principle of truths, real powers of the Infinite imperatively fulfilling themselves would be the explanation of the opposite aspect of a mechanical Necessity which we see in Nature,—mechanical in appearance only and so appearing because of the same veil of Inconscience. It would then be perfectly intelligible why the Inconscient does its works with a constant principle of mathematical architecture, of design, of effective arrangement of numbers, of adaptation of means to ends, of inexhaustible device and invention, one might almost say, a constant experimental skill and an automatism of purpose. The appearance of consciousness out of an apparent Inconscience would also be no longer inexplicable.

All the unexplained processes of Nature would find their meaning and their place if this hypothesis proved to be tenable. Energy seems to create substance, but, in reality, as existence is inherent in Consciousness-Force, so also substance would be inherent in Energy,—the Energy a manifestation of the Force, substance a manifestation of the secret Existence. But as it is a spiritual substance, it would not be apprehended by the material

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sense until it is given by Energy the forms of Matter seizable by that sense. One begins to understand also how arrangement of design, quantity and number can be a base for the manifestation of quality and property; for design, quantity and number are powers of existence-substance, quality and property are powers of the consciousness and its force that reside in the existence; they can then be made manifest and operative by a rhythm and process of substance. The growth of the tree out of the seed would be accounted for, like all other similar phenomena, by the indwelling presence of what we have called the Real-Idea; the Infinite's self-perception of the significant form, the living body of its power of existence that has to emerge from its own self-compression in energy-substance, would be carried internally in the form of the seed, carried in the occult consciousness involved in that form, and would naturally evolve out of it. There would be no difficulty either in understanding on this principle how infinitesimals of a material character like the gene and the chromosome can carry in them psychological elements to be transmitted to the physical form that has to emerge from the human seed; it would be at bottom on the same principle in the objectivity of Matter as that which we find in our subjective experience,—for we see that the subconscient physical carries in it a mental psychological content, impressions of past events, habits, fixed mental and vital formations, fixed forms of character, and sends them up by an occult process to the waking consciousness, thus originating or influencing many activities of our nature.

On the same basis there would be no difficulty in under standing why the physiological functionings of the body help to determine the mind's psychological actions: for the body is not mere unconscious Matter; it is a structure of a secretly conscious Energy that has taken form in it. Itself occultly conscious, it is, at the same time, the vehicle of expression of an overt Consciousness that has emerged and is self-aware in our physical energy substance. The body's functionings are a necessary machinery or instrumentation for the movements of this mental Inhabitant; it is only by setting the corporeal instrument in motion that

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the Conscious Being emerging, evolving in it can transmit its mind formations, will formations and turn them into a physical manifestation of itself in Matter. The capacity, the processes of the instrument must to a certain extent reshape the mind formations in their transition from mental shape into physical expression; its workings are necessary and must exercise their influence before that expression can become actual. The bodily instrument may even in some directions dominate its user; it may too by a force of habit suggest or create involuntary reactions of the consciousness inhabiting it before the waking Mind and Will can control or interfere. All this is possible because the body has a "subconscient" consciousness of its own which counts in our total self-expression; even, if we look at this outer instrumentation only, we can conclude that body determines mind, but this is only a minor truth and the major Truth is that mind determines body. In this view a still deeper Truth becomes conceivable; a spiritual entity ensouling the substance that veils it is the original determinant of both mind and body. On the other side, in the opposite order of process,—that by which the mind can transmit its ideas and commands to the body, can train it to be an instrument for new action, can even so impress it with its habitual demands or orders that the physical instinct carries them out automatically even when the mind is no longer consciously willing them, those also more unusual but well at tested by which to an extraordinary and hardly limitable extent the mind can learn to determine the reactions of the body even to the overriding of its normal law or conditions of action,—these and other otherwise unaccountable aspects of the relation between these two elements of our being become easily understandable: for it is the secret consciousness in the living matter that receives from its greater companion; it is this in the body that in its own involved and occult fashion perceives or feels the demand on it and obeys the emerged or evolved consciousness which presides over the body. Finally, the conception of a divine Mind and Will creating the cosmos becomes justifiable, while at the same time the perplexing elements in it which our reasoning mentality refuses to ascribe to an arbitrary fiat of the Creator,

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and their explanation as inevitable phenomena of a Consciousness emerging with difficulty out of its opposite—but with the mission to override these contrary phenomena and manifest by a slow and difficult evolution its greater reality and true nature.

But an approach from the material end of Existence cannot give us any certitude of validity for this hypothesis or for that matter for any other explanation of Nature and her procedure: the veil cast by the original Inconscience is too thick for the Mind to pierce and it is behind this veil that is hidden the secret origination of what is manifested; there are seated the truths and powers underlying the phenomena and processes that appear to us in the material front of Nature. To know with greater certitude we must follow the curve of evolving consciousness until it arrives at a height and largeness of self-enlightenment in which the primal secret is self-discovered; for presumably it must evolve, must eventually bring out what was held from the beginning by the occult original Consciousness in things of which it is a gradual manifestation. In Life it would be clearly hopeless to seek for the truth; for Life begins with a formulation in which consciousness is still submental and therefore to us as mental beings appears as inconscient or at most subconscious, and our own investigation into this stage of life studying it from outside cannot be more fruitful of the secret truth than our examination of Matter. Even when mind develops in life, its first functional aspect is a mentality involved in action, in vital and physical needs and preoccupations, in impulses, desires, sensations, emotions, unable to stand back from these things and observe and know them. In the human mind there is the first hope of understanding, discovery, a free comprehension; here we might seem to be coming to the possibility of self-knowledge and world-knowledge. But in fact our mind can at first only observe facts and processes and for the rest it has to make deductions and inferences, to construct hypotheses, to reason, to speculate. In order to discover the secret of Consciousness it would have to know itself and determine the reality of its own being and process; but as in animal life the emerging Consciousness is involved in vital action and movement, so in the human being

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mind-consciousness is involved in its own whirl of thoughts, an activity in which it is carried on without rest and in which its very reasonings and speculations are determined in their tendency, trend, conditions by its own temperament, mental turn, past formation and line of energy, inclination, preference, an inborn natural selection,—we do not freely determine our thinking according to the truth of things, it is determined for us by our nature. We can indeed stand back with a certain detachment and observe the workings of the mental Energy in us; but it is still only its process that we see and not any original source of our mental determinations: we can build theories and hypotheses of the process of Mind, but a veil is still there over the inner secret of ourselves, our consciousness, our total nature.

It is only when we follow the yogic process of quieting the mind itself that a profounder result of our self-observation becomes possible. For first we discover that mind is a subtle substance, a general determinate—or generic indeterminate—which mental energy when it operates throws into forms or particular determinations of itself, thoughts, concepts, percepts, mental sentiments, activities of will and reactions of feeling, but which, when the energy is quiescent, can live either in an inert torpor or in an immobile silence and peace of self-existence. Next we see that the determinations of our mind do not all proceed from itself; for waves and currents of mental energy enter into it from outside: these take form in it or appear already formed from some universal Mind or from other minds and are accepted by us as our own thinking. We can perceive also an occult or subliminal mind in ourselves from which thoughts and perceptions and will-impulses and mental feelings arise; we can perceive too higher planes of consciousness from which a superior mind energy works through us or upon us. Finally we discover that that which observes all this is a mental being supporting the mind substance and mind energy; without this presence, their upholder and source of sanctions, they could not exist or operate. This mental being or Purusha first appears as a silent witness and, if that were all, we would have to accept the determinations of mind as a phenomenal activity imposed upon

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the being by Nature, by Prakriti, or else as a creation presented to it by Prakriti, a world of thought which Nature constructs and offers to the observing Purusha. But afterwards we find that the Purusha, the mental being, can depart from its posture of a silent or accepting Witness; it can become the source of reactions, accept, reject, even rule and regulate, become the giver of the command, the knower. A knowledge also arises that this mind-substance manifests the mental being, is its own expressive substance and the mental energy is its own consciousness-force, so that it is reasonable to conclude that all mind determinations arise from the being of the Purusha. But this conclusion is complicated by the fact that from another view-point our personal mind seems to be little more than a formation of universal Mind, an engine for the reception, modification, propagation of cosmic thought-waves, idea-currents, will-suggestions, waves of feeling, sense-suggestions, form-suggestions. It has no doubt its own already realised expression, predispositions, propensities, personal temperament and nature; what comes from the universal can only find a place there if it is accepted and assimilated into the self-expression of the individual mental being, the personal Prakriti of the Purusha. But still, in view of these complexities, the question remains entire whether all this evolution and action is a phenomenal creation by some universal Energy presented to the mental being or an activity imposed by Mind-Energy on the Purusha's indeterminate, perhaps indeterminable existence, or whether the whole is something predetermined by some dynamic truth of Self within and only manifested on the mind surface. To know that we would have to touch or to enter into a cosmic state of being and consciousness to which the totality of things and their integral principle would be better manifest than to our limited mind experience.

Overmind consciousness is such a state or principle beyond individual mind, beyond even universal mind in the Ignorance; it carries in itself a first direct and masterful cognition of cosmic truth: here then we might hope to understand something of the original working of things, get some insight into the fundamental movements of cosmic Nature. One thing indeed becomes clear;

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it is self-evident here that both the individual and the cosmos come from a transcendent Reality which takes form in them: the mind and life of the individual being, its self in nature must therefore be a partial self-expression of the cosmic Being and, both through that and directly, a self-expression of the transcendent Reality,—a conditional and half-veiled expression it may be, but still that is its significance. But also we see that what the expression shall be is also determined by the individual himself: only what he can in his nature receive, assimilate, formulate, his portion of the cosmic being or of the Reality, can find shape in his mind and life and physical parts; something that derives from the Reality, something that is in the cosmos he expresses, but in the terms of his own self-expression, in the terms of his own nature. But the original question set out for us by the phenomenon of the universe is not solved by the Overmind knowledge,—the question, in this case, whether the building of thought, experience, world of perceptions of the mental Person, the mind Purusha, is truly a self-expression, a self-determination proceeding from some truth of his own spiritual being, a manifestation of that truth's dynamic possibilities, or whether it is not rather a creation or construction presented to him by Nature, by Prakriti, and only in the sense of being individualised in his personal formation of that Nature can it be said to be his own or dependent on him; or, again, it might be a play of a cosmic Imagination, a fantasia of the Infinite imposed on the blank indeterminable of his own eternal pure existence. These are the three views of creation that seem to have an equal chance of being right, and mind is incapable of definitely deciding between them; for each view is armed with its own mental logic and its appeal to intuition and experience. Overmind seems to add to the perplexity, for the overmental view of things allows each possibility to formulate itself in its own independent right and realise its own existence in cognition, in dynamic self-presentation, in substantiating experience.

In Overmind, in all the higher ranges of the mind, we find recurring the dichotomy of a pure silent self without feature or qualities or relations, self-existent, self-poised, self-sufficient,

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and the mighty dynamis of a determinative knowledge-power, of a creative consciousness and force which precipitates itself into the forms of the universe. This opposition which is yet a collocation, as if these two were correlatives or complementaries, although apparent contradictions of each other, sublimates itself into the coexistence of an impersonal Brahman without qualities, a fundamental divine Reality free from all relations or determinates, and a Brahman with infinite qualities, a fundamental divine Reality who is the source and container and master of all relations and determinations—Nirguna, Saguna. If we pursue the Nirguna into a farthest possible self-experience, we arrive at a supreme Absolute void of all relations and determinations, the ineffable first and last word of existence. If we enter through the Saguna into some ultimate possible of experience, we arrive at a divine Absolute, a personal supreme and omnipresent Godhead, transcendent as well as universal, an infinite Master of all relations and determinations who can uphold in his being a million universes and pervade each with a single ray of his self-light and a single degree of his ineffable existence. The Overmind consciousness maintains equally these two truths of the Eternal which face the mind as mutually exclusive alternatives; it admits both as supreme aspects of one Reality: somewhere, then, behind them there must be a still greater Transcendence which originates them or upholds them both in its supreme Eternity. But what can that be of which such opposites are equal truths, unless it be an original indeterminable Mystery of which any knowledge, any understanding by the mind is impossible? We can know it indeed to some degree, in some kind of experience or realisation, by its aspects, powers, constant series of fundamental negatives and positives through which we have to pursue it, independently in either or integrally in both together; but in the last resort it seems to escape even from the highest mentality and remain unknowable.

But if the supreme Absolute is indeed a pure Indeterminable, then no creation, no manifestation, no universe is possible. And yet the universe exists. What then is it that creates this contradiction, is able to effect the impossible, bring this insoluble

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riddle of self-division into existence? A Power of some kind it must be, and since the Absolute is the sole reality, the one origin of all things, this Power must proceed from it, must have some relation with it, a connection, a dependence. For if it is quite other than the supreme Reality, a cosmic Imagination imposing its determinations on the eternal blank of the Indeterminable, then the sole existence of an absolute Parabrahman is no longer admissible; there is then a dualism at the source of things—not substantially different from the Sankhya dualism of Soul and Nature. If it is a Power, the sole Power indeed, of the Absolute, we have this logical impossibility that the existence of the Supreme Being and the Power of his existence are entirely opposite to each other, two supreme contradictories; for Brahman is free from all possibility of relations and determinations, but Maya is a creative Imagination imposing these very things upon It, an originator of relations and determinations of which Brahman must necessarily be the supporter and witness,—to the logical reason an inadmissible formula. If it is accepted, it can only be as a suprarational mystery, something neither real nor unreal, inexplicable in its nature, anirvacanīya. But the difficulties are so great that it can be accepted only if it imposes itself irresistibly as the inevitable ultimate, the end and summit of metaphysical inquiry and spiritual experience. For even if all things are illusory creations, they must have at least a subjective existence and they can exist nowhere except in the consciousness of the Sole Existence; they are then subjective determinations of the Indeterminable. If, on the contrary, the determinations of this Power are real creations, out of what are they determined, what is their substance? It is not possible that they are made out of a Nothing, a Non-Existence other than the Absolute; for that will erect a new dualism, a great positive Zero over against the greater indeterminable x we have supposed to be the one Reality. It is evident therefore that the Reality cannot be a rigid Indeterminable. Whatever is created must be of it and in it, and what is of the substance of the utterly Real must itself be real: a vast baseless negation of reality purporting to be real cannot be the sole outcome of the eternal Truth, the Infinite

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Existence. It is perfectly understandable that the Absolute is and must be indeterminable in the sense that it cannot be limited by any determination or any sum of possible determinations, but not in the sense that it is incapable of self-determination. The Supreme Existence cannot be incapable of creating true self-determinations of its being, incapable of upholding a real self-creation or manifestation in its self-existent infinite.

Overmind, then, gives us no final and positive solution; it is in a supramental cognition beyond it that we are left to seek for an answer. A Supramental Truth-consciousness is at once the self-awareness of the Infinite and Eternal and a power of self-determination inherent in that self-awareness; the first is its foundation and status, the second is its power of being, the dynamis of its self-existence. All that a timeless eternity of self awareness sees in itself as truth of being, the conscious power of its being manifests in Time-eternity. To Supermind therefore the Supreme is not a rigid Indeterminable, an all-negating Absolute; an infinite of being complete to itself in its own immutable purity of existence, its sole power a pure consciousness able only to dwell on the being's changeless eternity, on the immobile delight of its sheer self-existence, is not the whole Reality. The Infinite of Being must also be an Infinite of Power; containing in itself an eternal repose and quiescence, it must also be capable of an eternal action and creation: but this too must be an action in itself, a creation out of its own self eternal and infinite, since there could be nothing else out of which it could create; any basis of creation seeming to be other than itself must be still really in itself and of itself and could not be something foreign to its existence. An infinite Power cannot be solely a Force resting in a pure inactive sameness, an immutable quiescence; it must have in it endless powers of its being and energy: an infinite Consciousness must hold within it endless truths of its own self-awareness. These in action would appear to our cognition as aspects of its being, to our spiritual sense as powers and movements of its dynamis, to our aesthesis as instruments and formulations of its delight of existence. Creation would then be a self-manifestation: it would be an ordered deploying of the infinite possibilities of the Infinite.

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But every possibility implies a truth of being behind it, a reality in the Existent; for without that supporting truth there could not be any possibles. In manifestation a fundamental reality of the Existent would appear to our cognition as a fundamental spiritual aspect of the Divine Absolute; out of it would emerge all its possible manifestations, its innate dynamisms: these again must create or rather bring out of a non-manifest latency their own significant forms, expressive powers, native processes; their own being would develop their own becoming, svarūpa, svabhāva. This then would be the complete process of creation: but in our mind we do not see the complete process, we see only possibilities that determine themselves into actualities and, though we infer or conjecture, we are not sure of a necessity, a predetermining truth, an imperative behind them which capacitates the possibilities, decides the actualities. Our mind is an observer of actuals, an inventor or discoverer of possibilities, but not a seer of the occult imperatives that necessitate the movements and forms of a creation: for in the front of universal existence there are only forces determining results by some balance of the meeting of their powers; the original Determinant or determinants, if it or they exist, are veiled from us by our ignorance. But to the supramental Truth-Consciousness these imperatives would be apparent, would be the very stuff of its seeing and experience: in the supramental creative process the imperatives, the nexus of possibilities, the resultant actualities would be a single whole, an indivisible movement; the possibilities and actualities would carry in themselves the inevitability of their originating imperative,—all their results, all their creation would be the body of the Truth which they manifest in predetermined significant forms and powers of the All-Existence.

Our fundamental cognition of the Absolute, our substantial spiritual experience of it is the intuition or the direct experience of an infinite and eternal Existence, an infinite and eternal Consciousness, an infinite and eternal Delight of Existence. In overmental and mental cognition it is possible to make discrete and even to separate this original unity into three self-existent aspects: for we can experience a pure causeless eternal Bliss so

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intense that we are that alone; existence, consciousness seem to be swallowed up in it, no longer ostensibly in presence; a similar experience of pure and absolute consciousness and a similar exclusive identity with it is possible, and there can be too a like identifying experience of pure and absolute existence. But to a supermind cognition these three are always an inseparable Trinity, even though one can stand in front of the others and manifest its own spiritual determinates; for each has its primal aspects or its inherent self-formations, but all of these together are original to the triune Absolute. Love, Joy and Beauty are the fundamental determinates of the Divine Delight of Existence, and we can see at once that these are of the very stuff and nature of that Delight: they are not alien impositions on the being of the Absolute or creations supported by it but outside it; they are truths of its being, native to its consciousness, powers of its force of existence. So too is it with the fundamental determinates of the absolute consciousness,—knowledge and will; they are truths and powers of the original Consciousness-Force and are inherent in its very nature. This authenticity becomes still more evident when we regard the fundamental spiritual

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determinates of the absolute Existence; they are its triune powers, necessary first postulates for all its self-creation or manifestation,—Self, the Divine, the Conscious Being; Atman, Ishwara, Purusha.

If we pursue the process of self-manifestation farther, we shall see that each of these aspects or powers reposes in its first action on a triad or trinity; for Knowledge inevitably takes its stand in a trinity of the Knower, the Known and Knowledge; Love finds itself in a trinity of the Lover, the Beloved and Love; Will is self-fulfilled in a trinity of the Lord of the Will, the object of the Will and the executive Force; Joy has its original and utter gladness in a trinity of the Enjoyer, the Enjoyed and the Delight that unites them; Self as inevitably appears and founds its manifestation in a trinity of Self as subject, Self as object and self-awareness holding together Self as subject-object. These and other primal powers and aspects assume their status among the fundamental spiritual self-determinations of the In finite; all others are determinates of the fundamental spiritual determinates, significant relations, significant powers, significant forms of being, consciousness, force, delight,—energies, conditions, ways, lines of the truth-process of the Consciousness-Force of the Eternal, imperatives, possibilities, actualities of its manifestation. All this deploying of powers and possibilities and their inherent consequences is held together by supermind cognition in an intimate oneness; it keeps them founded consciously on the original Truth and maintained in the harmony of the truths they manifest and are in their nature. There is here no imposition of imaginations, no arbitrary creation, neither is there any division, fragmentation, irreconcilable contrariety or disparateness. But in Mind of Ignorance these phenomena appear; for there a limited consciousness sees and deals with everything as if all were separate objects of cognition or separate existences and it seeks so to know, possess and enjoy them and gets mastery over them or suffers their mastery: but, behind its ignorance, what the soul in it is seeking for is the Reality, the Truth, the Consciousness, the Power, the Delight by which they exist; the mind has to learn to awaken to this true seeking and true knowledge veiled within itself, to the Reality from which all things hold their truth, to the Consciousness of which all consciousnesses are entities, to the Power from which all get what force of being they have within them, to the Delight of which all delights are partial figures. This limitation of consciousness and this awakening to the integrality of consciousness are also a process of self-manifestation, are a self-determination of the Spirit; even when contrary to the Truth in their appearances, the things of the limited consciousness have in their deeper sense and reality a divine significance; they too bring out a truth or a possibility of the Infinite. Of some such nature, as far as it can be expressed in mental formulas, would be the supramental cognition of things which sees the one Truth everywhere and would so arrange its account to us of our existence, its report of the secret of creation and the significance of the universe.

At the same time indeterminability is also a necessary element in our conception of the Absolute and in our spiritual experience: this is the other side of the supramental regard on

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being and on things. The Absolute is not limitable or definable by any one determination or by any sum of determinations; on the other side, it is not bound down to an indeterminable vacancy of pure existence. On the contrary, it is the source of all determinations: its indeterminability is the natural, the necessary condition both of its infinity of being and its infinity of power of being; it can be infinitely all things because it is no thing in particular and exceeds any definable totality. It is this essential indeterminability of the Absolute that translates itself into our consciousness through the fundamental negating positives of our spiritual experience, the immobile immutable Self, the Nirguna Brahman, the Eternal without qualities, the pure featureless One Existence, the Impersonal, the Silence void of activities, the Non-being, the Ineffable and the Unknowable. On the other side it is the essence and source of all determinations, and this dynamic essentiality manifests to us through the fundamental affirming positives in which the Absolute equally meets us; for it is the Self that becomes all things, the Saguna Brahman, the Eternal with infinite qualities, the One who is the Many, the infinite Person who is the source and foundation of all persons and personalities, the Lord of creation, the Word, the Master of all works and action; it is that which being known all is known: these affirmatives correspond to those negatives. For it is not possible in a supramental cognition to split asunder the two sides of the One Existence,—even to speak of them as sides is excessive, for they are in each other, their coexistence or one existence is eternal and their powers sustaining each other found the self-manifestation of the Infinite.

But neither is the separate cognition of them entirely an illusion or a complete error of the Ignorance; this too has its validity for spiritual experience. For these primary aspects of the Absolute are fundamental spiritual determinates or indeterminates answering at this spiritual end or beginning to the general determinates or generic indeterminates of the material end or inconscient beginning of the descending and ascending Manifestation. Those that seem to us negative carry in them the freedom of the Infinite from limitation by its own determinations; their

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realisation disengages the spirit within, liberates us and enables us to participate in this supremacy: thus, when once we pass into or through the experience of immutable self, we are no longer bound and limited in the inner status of our being by the determinations and creations of Nature. On the other, the dynamic side, this original freedom enables the Consciousness to create a world of determinations without being bound by it: it enables it also to withdraw from what it has created and re-create in a higher truth-formula. It is on this freedom that is based the spirit's power of infinite variation of the truth possibilities of existence and also its capacity to create, without tying itself to its workings, any and every form of Necessity or system of order: the individual being too by experience of these negating absolutes can participate in that dynamic liberty, can pass from one order of self-formulation to a higher order. At the stage when from the mental it has to move towards its supramental status, one most liberatingly helpful, if not indispensable experience that may intervene is the entry into a total Nirvana of mentality and mental ego, a passage into the silence of the Spirit. In any case, a realisation of the pure Self must always precede the transition to that mediating eminence of the consciousness from which a clear vision of the ascending and descending stairs of manifested existence is commanded and the possession of the free power of ascent and descent becomes a spiritual prerogative. An independent completeness of identity with each of the primal aspects and powers—not narrowing as in the mind into a sole engrossing experience seeming to be final and integral, for that would be incompatible with the realisation of the unity of all aspects and powers of existence—is a capacity inherent in consciousness in the Infinite; that indeed is the base and justification of the overmind cognition and its will to carry each aspect, each power, each possibility to its independent fullness. But the Supermind keeps always and in every status or condition the spiritual realisation of the Unity of all; the intimate presence of that unity is there even within the completest grasp of each thing, each state given its whole delight of itself, power and value: there is thus no losing sight

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of the affirmative aspects even when there is the full acceptance of the truth of the negative. The Overmind keeps still the sense of this underlying Unity; that is for it the secure base of the independent experience. In Mind the knowledge of the unity of all aspects is lost on the surface, the consciousness is plunged into engrossing, exclusive separate affirmations; but there too, even in the Mind's ignorance, the total reality still remains behind the exclusive absorption and can be recovered in the form of a profound mental intuition or else in the idea or sentiment of an underlying truth of integral oneness; in the spiritual mind this can develop into an ever-present experience.

All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite's power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency. In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit's potency of presenting to itself the opposites of its own truths of being—an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves,—but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.

It is important to observe here the sense that is acquired in such a total cognition of cosmic being by the phenomenon

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of the Ignorance, its assigned place in the spiritual economy of the universe. If all that we experience were an imposition, an unreal creation in the Absolute, both cosmic and individual existence would be in their very nature an Ignorance; the sole real knowledge would be the indeterminable self-awareness of the Absolute. If all were the erection of a temporal and phenomenal creation over against the reality of the witnessing timeless Eternal and if the creation were not a manifestation of the Reality but an arbitrary self-effective cosmic construction, that too would be a sort of imposition. Our knowledge of the creation would be the knowledge of a temporary structure of evanescent consciousness and being, a dubious Becoming that passes across the vision of the Eternal, not a knowledge of Reality; that too would be an Ignorance. But if all is a manifestation of the Reality and itself real by the constituting immanence, the substantiating essence and presence of the Reality, then the awareness of individual being and world-being would be in its spiritual origin and nature a play of the infinite self-knowledge and all-knowledge: ignorance could be only a subordinate movement, a suppressed or restricted cognition or a partial and imperfect evolving knowledge with the true and total self-awareness and all-awareness concealed both in it and behind it. It would be a temporary phenomenon, not the cause and essence of cosmic existence; its inevitable consummation would be a return of the spirit, not out of the cosmos to a sole supracosmic self-awareness, but even in the cosmos itself to an integral self-knowledge and all-knowledge.

It might be objected that the supramental cognition is, after all, not the final truth of things. Beyond the supramental plane of consciousness which is an intermediate step from overmind and mind to the complete experience of Sachchidananda, are the greatest heights of the manifested Spirit: here surely existence would not at all be based on the determination of the One in multiplicity, it would manifest solely and simply a pure identity in oneness. But the supramental truth-consciousness would not be absent from these planes, for it is an inherent power of Sachchidananda: the difference would be that the determinations

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would not be demarcations, they would be plastic, interfused, each a boundless finite. For there all is in each and each is in all radically and integrally,—there would be to the utmost a fundamental awareness of identity, a mutual inclusion and interpenetration of consciousness: knowledge as we envisage it would not exist, because it would not be needed, since all would be direct action of consciousness in being itself, identical, intimate, intrinsically self-aware and all-aware. But still relations of consciousness, relations of mutual delight of existence, relations of self-power of being with self-power of being would not be excluded; these highest spiritual planes would not be a field of blank indeterminability, a vacancy of pure existence.

It might be said again that, even so, in Sachchidananda itself at least, above all worlds of manifestation, there could be nothing but the self-awareness of pure existence and consciousness and a pure delight of existence. Or, indeed, this triune being itself might well be only a trinity of original spiritual self-determinations of the Infinite; these too, like all determinations, would cease to exist in the ineffable Absolute. But our position is that these must be inherent truths of the supreme being; their utmost reality must be pre-existent in the Absolute even if they are ineffably other there than what they are in the spiritual mind's highest possible experience. The Absolute is not a mystery of infinite blankness nor a supreme sum of negations; nothing can manifest that is not justified by some self-power of the original and omnipresent Reality.

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