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02. ஸ்ரீ அரவிந்தம் - லைப் டிவைன்

ஸ்ரீ அரவிந்தம்

லைப் டிவைன்

கர்மயோகி

26. Ascending Series of Substance

(English Summary)

Matter is solid, tangible, substance. These qualities represent to us the materiality of Matter. Increasing resistance is an aspect of Matter. It gives a firm response to the touch of Sense. Solid resistance makes substance more truly material and real. It is so in proporti on as it presents to us a resistance. By virtue of that resistance in durability of sensible form, it appears to us less material. It then appears less densely material. It is less durably resistant and enduringly seizable by the sense. This is the attitude of our ordinary consciousness towards Matter. It is a symbol of the essential object. Matter is created for this object. Substance passes into a material status. It thus presents to the consciousness firmly seizable images. Mind can rest on these images. It can base its operations on it. Life too can handle with a relative surety. It is a surety of permanence. It is the form on which it works. In the ancient Vedic formula, Earth was the type of the more solid state of substance. It was accepted as the symbolic name of the material principle. Therefore touch or contact is for us, the essential basis of Sense. Taste, smell, hearing, sight are the other physical senses. They are based on subtle and indirect contacts. They are a series more and more subtle. It is a contact between the percipient and the perceived. They are equally so in the Sankhya classifi cati on. There are five elemental states of Substance. They are from ether to earth. We see their characteristics. It is a constant progression from the more subtle to the less subtle. At the summit we have the subtle vibrations of ether. At the base is the gross density or earth. It is a solid elemental condition. Matter therefore is the last stage known to us. It is so in the progress of pure substance. It is in a basic cosmic relation. There is a fi rst word. It is not spirit but form. And it is form in its utmost possible development of concentration. It is of resistance too. It is durable, a gross image. It is of mutual impenetrability. It is a culminating point of distinction, separation and division. This is the intention and character of the material universe. It is the formula of accomplished divisibility.

If there is an ascending series in the scale of substance it must be between Matter and Spirit. It must be marked by the progressive diminuti on of these capacities. They are characteristic of physical principles. There must be a progressive increase of the opposite characteristi cs. They will lead us to a formula. It is a formula of pure self-extension. They are now bound to the form. It must be found less and less as the series rises. The force must be more and more subtle and flexible. Interfusion, interpenetration, power of assimilation, power of interchange, power of variation, transmutation, and unification vary in intensity. We can draw away from the durability of form. We can draw away from our present poise. It is a poise in the persistent separation of physical Matter. It is a poise of resistance of physical Matter. We thus draw near to the highest divine poise in the infinity. It is a poise in unity, indivisibility of Spirit. At one end there is gross substance. At another end there is subtle substance. Between them there must be fundamental antimony. In Matter Chit masses itself more and more to resist. Chit is Conscious- Force. In substance pure consciousness images itself freely. It does so in its sense of itself. It is done with an essenti al indivisibility. Alongside there is a constant unifying interchange. It is the basic formula even of a most diversifying play of its own Force. There are the two poles. Between them there is the possibility of an infinite gradation.

We must consider the possible relation between the divine life and the divine mind. It is the mind of the perfected human soul. We are the physical being. We dwell in our body. It is gross and seemingly undivine. That considerati on is of great importance. That formula is the result of a relation between sense and substance. The material universe has started from the substance. That relation is fixed. It is not the only possible relati on. Nor is it the only formula. Life and mind may manifest themselves in another relati on to substance. They may work out different physical laws. They will be other and of larger habits. Even the substance of the body may be different. It may have a freer action of the sense. There can be a freer action of life. Also the mind will act freely. Our physical existence has formulas. Death, division, and mutual resistance are these formulas. The resistance will be between the embodied masses of the life-force. It is the same conscious life-force. There is the narrow limitation of the play of the senses. It is a determinati on within a small circle of the field. It is of duration and power of the life workings. It is obscure, lame of movement. Their functioning is broken and bounded. They are the yokes of the formula. They express in the animal body. They are imposed on the higher principles. But these things are not the sole possible rhythm of cosmic Nature. There are superior states. There are higher worlds. This law can be imposed on a sensible form. It is an instrument of our being. It must be done by a progress of man or by the liberation of his substance. They are presently imperfect. Then there may be a physical working of the divine mind and sense, even a physical working of divine life in the human frame. Even the evoluti on upon earth is possible. We may then call it a divinely human body. The body of man also may be transfigured. Earth Mother may reveal in us her godhead.

There is the formula of the physical cosmos. Within it, there is an ascending scale, a series in Matter. It leads us from the more dense to the less dense. It is from the more to the less subtle. We finally reach the highest term of the series. It is the most supra-ethereal subtlety. It is of the material substance or formation of Force. What lies beyond? It is not a Nihil. It is not a void. There is no such thing as absolute void or real nullity. What we call by that name is something beyond our grasp. It is beyond our sense, our mind, our most subtle consciousness. Nor is it true that there is nothing beyond. Or is it true that some ethereal substance of Matter is the eternal beginning. Consciousness is lost in Matter. It is in an inconscient sleep or inert moti on. Matter and material Force are only a last result. It is the result of a pure Substance and pure Force. There consciousness is luminously selfaware. It is there self-possessing. What then is there between the material substance and pure substance? We do not leap from one to the other. We do not at once pass from the inconscient to absolute consciousness. There must be grades between inconscient substance and utterly selfconscious self-extension. It is as in principle of Matter and the principle of Spirit.

There are those who have sounded the abysses of Spirit. They are all agreed on this point and bear witness to this fact. They say there are series and series of subtler and subtler formulations of substance. They escape the material formula. They go behind the universe. There are occult regions of this subject. They are diffi cult for our present inquiry. Let us adhere to the system we now base ourselves on. Let us see one important aspect of their formulation in series. It corresponds to the ascending series of Matter, Life, Mind, Supermind. It extends to the higher triplicity of Sachchidananda. We fi nd this substance in ascension. It bases itself on each of these principles. It makes them a vehicle successfully. It is for dominati ng cosmic self-expression. They are in an ascending series.

This is the material world. Here everything is founded upon a formula. It is a formula of material substance. Sense, Life, Thought found themselves upon the Earth-Power. So the ancients said. They start from there, obey its laws. They accommodate their workings to this fundamental principle. They limit themselves by its possibilities. They could develop others. Even in that development they have to take account of their original formula. Its purpose too must be taken into account. It has a demand upon its divine evolution. Sense works through physical instruments. Life works through a physical nerve system. They work also through vital organs. Mind has to build its operati ons upon a corporeal basis. And it has to use a material instrumentation. Even the pure mental workings have to take the data so derived as a field on which it works. Mind, life and sense have an essential nature. There is no necessity then to be limited. Our physical sense organs are not the creator of sense perceptions. But they themselves are their creati on and instruments. Here it is a necessary convenience of the cosmic Life-Force. The brain is not the creator of thought. But it is itself the creation, the instrument. Here is it a necessary convenience of the cosmic Mind. The necessity then is not absolute. It is teleological. It is the result of divine cosmic Will. It is in the material universe. It intends to posit here a physical relation between sense and its object. It establishes here a material formula. It is a law of Conscious-Force. It creates by its physical images. They are of the Conscious Being. It serves as the initi al dominating and determining fact. It is of the world in which we live. It is not a fundamental law of living. But it is a constructive principle. It is necessitated by the intenti on of the Spirit. It is to evolve in a world of Matter.

There is the next grade of substance. It has an initi al, dominati ng, determining factor. It is no longer substantial form and force. But it is life and conscious desire. There is a world beyond this material plane. It must be a world of Energy. It is based on it. It is a conscious cosmic vital Energy. It is a force of vital seeking. It is a force of Desire and their self-expression. It is not based on an inconscient will, or a subconscient will. Such a will can take the form of a material force and energy. That world has several self-expressions. They are forms, bodies, forces, life-movements, sense-movements, thought-movements, developments, culminations, selffulfilments of that world. They must be dominated and determined by an initi al fact. Or it is Conscious-Life. Matter and Mind must be subjected to it. They must start from that base. They must base themselves upon them. They can be limited or enlarged by its laws. Its power, capacities, limitations too do it. The Mind there may seek to develop yet higher possibiliti es. Sti ll it must take into account the original vital formula of desire-force. It has a purpose. It has a demand upon the divine manifestati on. They too must be taken into account.

So too with the higher gradations. There is something next in the series. It must be governed by the dominating factor of Mind. It is also the determining factor of Mind. Substance there must be subtle. It must be fl exible enough. It can assume shapes directly. They are imposed upon it by Mind. It has to obey its operations. They must subordinate themselves to its demand. It is for self-expression and selffulfi lment. Sense has a relati on with substance. It too must have a corresponding subtlety. It has flexibility. It too must be determined. Not by the relati ons of physical organs they are determined. They have a physical object. It is with Mind with the subtler substance. It works upon it. The life of such a world would be the servant of Mind. It is in a sense our weak mental operati ons have no concepti on. Our vital faculties are limited, coarse, and rebellious. Their concepti ons are inadequate. There Mind dominates as the original formula. Its purpose prevails. Its demands override all others in law. It is the law of the divine manifestati on. At a higher reach is the Supermind. Intermediately there are principles touched by it. Sti ll higher there is pure Bliss. Also there is pure Conscious Power. There is pure Being replacing Mind as the dominant principle. There are the ranges of cosmic existence. The old Vedic seers called it illuminated divine existence. It was the foundati on of their Immortality. Later Indian religion called them Brahmaloka, Goloka. It is, to them, some supreme selfexpression of the Being. It is Being as Spirit in which the soul is liberated into the highest perfection. There it possesses the Infi nity and beati tude of the eternal Godhead.

How does this ascending series aff ect the possibiliti es of our material existence? If each plane is cut off from what precedes it, it won’t be aff ected. One is a plane of consciousness. The other is a world of existence. We have grades of substance. They are grades of cosmic force. Each can be cut off from what precedes and what follows it. But the opposite is the truth. The manifestation of the Spirit is a complex weft . They are designed and patterned. Each principle is so done. All the others enter one as elements of the spiritual whole. Our world is material. It is the result of all the others. Other principles have all descended into Matt er. Thus the physical universe is created. What we call Matter has particles. Each contains all of them implicit in itself. There is a secret action. We have seen it. It is involved in every moment of its acti vity. Matter is the last word of descent. So it is also the fi rst word of ascent. All these powers are involved in the material existence. So these planes, worlds, grades, degrees are. All of them are capable of evolving out of it. This is the reason for the evoluti on of Supermind. It evolves higher degrees of the spiritual evolution. This is why material being does not begin and end with gases and chemical compounds. Physical forces and movements with nebulae and suns and earths evolve too. Evoluti on comes with unceasing pressure of the supramaterial planes on the material. It compels it to deliver out of itself their powers and principles. Otherwise they might have slept imprisoned in the rigidity of the material formula. This may be improbable. Their presence implies a purpose of deliverance. This is a necessity from below. It is much aided by a kindred superior pressure.

This evolution cannot end here. It is the first meager formulati on of life. It is one of life, mind, Supermind and spirit. This is what Matt er conceded to the higher powers. The power of Matter is reluctant. They evolve. As they evolve they awake. They become more acti ve and avid. They are avid of their own potentialities. There is a pressure on them. It is from the superior planes. It is a pressure involved in the existence. It is of the close connecti ons of the world. It is also because of the interdependence. They too increase in insistence. Power and eff ecti veness too increase. These principles manifest from below. Not only that. It is in a qualifi ed and restricted emergence. It is also from above. They descend from above too. It is so in their characteristic power. It is in full possible efflorescence into the material being. The natural creature must open to a wider play. It is a wider play of their acti viti es in Matter. What they need is a fi t receptacle. It will be a medium and instrument. That is provided by the body, life and consciousness of man.

The body, life and consciousness can be limited by the gross body. Its possibilities can limit. They are the only thing our physical senses accept. Our physical mentality accepts only that. That would be a very narrow term for this evolution. Our present achievement will then set the limitation. The human being could not hope to accomplish anything essentially greater. But the body is not the whole. The ancient occult sciences discovered it. It is not even the whole physical being. This gross density is not all our substance. The oldest Vedic knowledge tells us about the fine degrees of our being. It is material, vital, mental, the ideal, the spiritual or beatific. To each of these grades of our soul there corresponds a grade of our substance. In the ancient figurative language it was called a sheath. There came a later psychology. They recast the five sheaths into three bodies. They are physical, subtle, causal. In all of them the soul actually dwells simultaneously. Here and now we are superficially conscious only of the material vehicle. It is possible to become conscious in other bodies as well. It is in fact the opening up of the veil between them. They are our physical and psychical personaliti es. They are the cause of those psychic and occult phenomena. Now they are being increasingly examined. Still they are far too much exploited. Hatha yogins and Tantrics have long ago reduced this matter to a science. It is of the higher human life and body. They had discovered six nervous centres of life. It is all in a dense body. It is corresponding to six centres of life and mind faculty in the subtle. They had found out subtle physical exercises. They could open these centres now closed. It opens up a higher psychical life proper to our subtle existence entered into by man. Even the physical and vital obstructi ons to the experience of the ideal could be destroyed. There is one prominent result claimed by the Hathayogins for their practices. It is significant. It was verified in many respects. It was a control of the physical lifeforce. This liberated them from some of the ordinary habits or laws. Physical science thought these laws are inseparable from life in the body.

These terms are of ancient psycho-physical science. Behind them lies the one great fact and law of our being. Our form and consciousness are the power in this material evolution. They are temporary poises of form. Behind it there must be a truer greater existence. This is only the external result of that. It is a physically sensible aspect of it. Our substance does not end with the physical body. That is the only earthly pedestal. It is a terrestrial base and a starti ng point. Our waking mentality is real. There are vaster ranges of consciousness. They are superconscient and subconscient. Sometimes we become aware of it abnormally. Our being is gross and physical. Behind there are subtle grades of substance. They have a fi ner law and a greater power. They support the denser body. We can enter into the ranges of consciousness belonging to these subtle grades. They can impose their law and power on our dense matter. They can substitute their purer, higher intenser conditi ons of being for the grossness and limitati ons of our present physical life. That life is of habits and impulses. If this is so, the evoluti on of a nobler physical existence is a possibility. This would not be limited by the ordinary conditi ons of animal birth, life and death. These conditions are of difficult alimentation, facility of disorder, and disease. They are subjected to poor and unsatisfied vital cravings. This nobler physical existence ceases to have an appearance of a dream and chimera. It is a possibility founded on a rational and philosophic truth. It is in accordance with all the rest that we have hitherto known, experienced or been able to think out. It is about the overt and secret truth of our existence.

So, it should rationally be. The principles of our being are an uninterrupted series. They are closely connected mutually. To think that all of them are capable of divine liberation and one can be cut off , is not realistic. Man ascends from the physical to the Supramental. He must open out a corresponding possibility in the grades of the substance. It rises to the ideal or the causal body. It is proper to our Supramental being. Supermind tries to conquer the lower principles. Thus they are liberated into supramental life. It has divine mentality. It gives a conquest over physical limitations. It comes from the power and principles of the supramental substance. It means evoluti on. It is of the untrammeled consciousness. It means a mind and sense not shut up in the walls of the physical ego. It is a limited basis of knowledge given by the physical organs of sense. It is a life power liberated. It is liberated more and more from the limitations. Then it will be a physical life fi t for the divine inhabitant. It means conquest of death. It is earthly immortality, — no att achment to our corporeal frame. It means an exceeding of the laws of the physical body. The original Delight of existence comes from the divine Bliss. It is the wine of the Bliss that the Lord of Immortality pours in. It is the mystic Soma. It is poured into the jars of mentalised living matt er. It is eternal and beautiful. He enters into the sheaths of substance. It is the integral transformation of the being and nature.

 

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ஜீவிய மணி

 

தரித்திரம் தகுதிக்கு மீறிய அதிர்ஷ்டத்தைப் பெற திட்டு வாங்குகிறது.

 

 

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book | by Dr. Radut