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02. ஸ்ரீ அரவிந்தம் - லைப் டிவைன்

ஸ்ரீ அரவிந்தம்

லைப் டிவைன்


25. The Knot of Matter

(English Summary)

We are working on some data. It has led us to one conclusion. Out of these data no other conclusion is possible. Our practical experience has created a sharp division between Matter and Spirit. It is out of a long habit of mind. Our conclusion rules out that division. It offers that division no fundamental reality. The world is a differentiated unity, a manifold oneness. There are no eternal dissonances. Nor is there any attempt at compromise. It is not as if they are eternal opposites constantly struggling at a compromise. There are no irreconcilable opposites. There is an inalienable oneness. It generates infinite variety. That is the foundation and beginning. There is an apparent division. There is a struggle. It is to reconcile the division and struggle. There are vast ends in a secret Consciousness. It is the aim . There too is a Will. It is ever one and master of all its own complex action. This appears to be its real character in the middle. It is natural for us to assume a final fulfillment. It is one of the emerging Will and consciousness. A triumphant harmony must be its conclusion. Substance is a form. It works on itself. Of that substance, Matter is one end. Spirit is the other end. We sense something as Matter. Spirit is the soul and reality of that Matter. Matter is the form and body of the Spirit. Certainly there is a vast practical difference. There is an indivisible series and ever-ascending degree of existence. It is the world existence. This existence is founded on that series. Substance is conscious existence. It presents itself to the senses as object. A sense relation is established thus. It is the work of the world formation. It is the cosmic progression. It proceeds thus. There need not be only one basis. It is a fundamental relation. It is a principle of relation. It is created immutably between sense and substance. On the contrary, there is a series. It is an ascending series. It is also a developing series. We are aware of another substance. Pure mind works in it. It is a natural subtle medium. It is more flexible and plastic. Our physical sense cannot conceive of anything more subtle than this. We can speak of a substance of mind. We become aware of a subtler medium. Forms arise in this medium. There action takes place. We can speak of another substance too. It is one of pure dynamic life energy. It is other than the subtler forms of material substance. It has physically sensible force currents. Spirit itself is pure substance of being. It presents itself as an object. It is not to the physical, vital, mental sense. It presents itself to the pure spiritual perceptive knowledge. There the subject is the object. There the Timeless and Space less is aware of itself. It is a pure spiritually self-conceptive self-extension. It is the basis of the primal material of all existence. There is something beyond this foundation. All conscious diff erentiation disappears there. It is between subject and object. Now there is the absolute unity of identity. There we can no longer speak of Substance.

It is purely a conceptive difference. It is not a mentally conceptive one, spiritually conceptive. It is a difference ending in practical distinction. It creates the series. It descends from Spirit to Matter. It does so through Mind. It again ascends to the Spirit. Again it goes through Mind. But the real oneness is never abrogated. Now we get back to the original view. It is an integral view of things. We see it is never even truly diminished. It is not impaired. Not even in the grossest densities of Matter. Brahman is the cause and supporting material to the universe. It is also an indwelling principle of the universe. Also Brahman is its material. It is its sole material. Matter is also Brahman. It is nothing other than Brahman. If it were cut off from Spirit, this would not be so. We have seen Matter is the final form of divine Existence. It is the objective aspect of it. All of God is ever present in it. God is behind Matter. Matter is apparently brute and inert. It is everywhere. It is instinct with the force of Life. It is a mighty dynamic force. This is dynamic and appears to be unconscious Life. It secretes within it an ever present, ever-working and unapparent Mind. Its secret dealings are overt energy. This ignorant, unillumined and groping Mind is in the living body. It is guided and supported by its real self. This is the Supermind. Supermind is there equally in unmentalised Matter. So, all Matter, Life, Mind, Supermind are only modes of Brahman. Brahman is the Eternal. It is the Spirit, Sachchidananda. It dwells in them all. It is all these things. No one of them is His absolute being.

But still there is this conceptive difference and practical distinction. Let us suppose Matter is not really cut off from Spirit. Yet because of this practical definiteness, it seems to be cut off . It is still different. It may be contrary to its law. The material life seems to be a negation. It appears to be a negation of all spiritual existence. Such a rejection may well appear to be a short cut. It is a short cut out of our difficulty. It undoubtedly is. It may be a shortcut or any cut. But it is no solution. Still the crux lies in Matter. There is no doubt about it. That raises the obstacle. Because of Matter, Life is gross and limited. It is stricken with death and pain. Because of Matter Mind is more than half blind. Its wings are clipped. Its feet are ti ed to a narrow perch. It is held back from the vastness and freedom above. It is conscious of them. Here is the exclusive spiritual seeker. He is justified in his viewpoint. He is disgusted with the mud of Matter. He is revolted against the animal grossness of Life. He is impatient of the self-imprisoned narrowness. His vision of Mind is downward. He determines to break from it all. He decides to return to his inaction and silence. It is the Spirit’s immobile liberty. But that is not the sole point of view. It has been sublimely held. It was glorified by golden examples. Therefore we need not consider its integral and ultimate wisdom. Let us liberate ourselves from all passion and revolt. Let us see what this divine order of the universe means. This is a great knot of tangle of Matter. It denies the Spirit. Let us find out the separate strands. Let us separate them. Let us loosen it by a solution. Let us not cut it by violence. We must state the difficulty. It is the opposition. Let us do so firstentirely, trenchantly with exaggeration if necessary, rather than with diminution. And let us look for the issue.

There is then the first opposition of Matter to Spirit. It is Ignorance. Rather the culmination of the principle of Ignorance. In ignorance consciousness is lost in its works. It has forgotten in the form of its works. A man forgets himself in the work. He forgets that he even exists. Momentarily he becomes the work. Even he becomes the force that is doing the work. The Spirit is self-luminous. It is infinitely aware of itself. It is there behind all workings of the force. It is its master. It seems to have disappeared. It does not seem to be at all. Somewhere He is perhaps. Here, He left only a brute inconscient material Force. It creates and destroys eternally. It does not know itself. It does not know what it created or why it creates. Or it knows not why it destroys what it has created. It does not know as it has no mind. It does not care as it has no heart. The material universe has a truth. This may not be that truth. Behind this entire phenomenon there is a Mind. There is a Will. There is something greater than the Mind and the Will. Yet it is a dark semblance. The material universe presents as a truth to its consciousness. Consciousness emerges out of the night. But it is no truth, but a lie. Yet it is a most effectivelie. For it determines the conditions of our phenomenal existence. It besieges all our aspiration and effort.

Matter is a monstrous thing. It is a terrible, pitiless miracle of the material universe. Out of this No-Mind a mind or at least minds emerge. They find themselves struggling for light. It is helpless individually, only less helpless in self-defence. They are in the midst of giant Ignorance. They are there individually feeble. Ignorance is the law of the universe. This is a heartless Inconscience. Its jurisdiction is rigorous. Out of this hearts have been born. They aspire and are tortured. They bleed under the weight of cruelty. The cruelty is blind and insentient. This is an iron existence. This cruelty lays its laws upon them. It becomes sentient in their sentience. It is brutal, ferocious and horrible. What, aft er all, is this seeming mystery? What is it behind the appearances. We see it is a consciousness. It returns again to itself. In it, it has lost itself. It emerges out of its giant forgetfulness. It does so slowly, painfully. It returns as a Life that is would-be sentient. It is half sentient, dimly sentient, wholly sentient. Finally it struggles to be more than sentient. It tries to be divinely self-conscious, free, infinite, and immortal. It works towards this under a law. The law is the opposite of all these things. It works under the conditions of Matter. That is to say, against the grasp of the Ignorance. The movements it has to follow are set. They are made for it by this brute. It is divided Matter. It imposes on it at every step ignorance and limitation.

There is a second fundamental opposition from Matter. Matter opposes Spirit through that. It is a culmination of bondage to mechanic Law. It opposed to all that seeks to liberate itself a colossal inertia. Not that Matter itself is inert. It is rather in infinite motion. Matter is an inconceivable force. It is a limitless action. Its movements are grandiose. They are a subject for our constant admiration. Spirit is free. It is master of itself and its works. It is not bound by them. Spirit is the creator of law and not subject to it. But this giant Matter is rigidly fixed by chains. These laws are fixed and mechanical. They are imposed on it. Matter does not understand those laws. It has never conceived of them. But it works out inconsciently. It works as a machine works. It knows not who created it. Nor does it know the process or the end. Life awakens. Life seeks to impose itself on physical form. It does so on material force. It uses all things at its own will. It does so for its own need. Mind awakes and seeks to know the who, the why, the how of itself. It seeks to know all things. Above all, it seeks to use its knowledge. It does so to impose its own freer law. It is self-guiding action upon things. Material Nature seems to yield. Even it seems to approve and aid. For a while it struggles. It does so reluctantly. It is so only up to a certain point. Beyond that point it presents an obstinate inertia. It presents obstruction as well as negation. Matter persuades Mind and Life they cannot go further. Their victory is partial. It cannot be pursued to the end. Life strives to enlarge and prolong itself. It succeeds. Life seeks utter wideness and immortality. It meets with the iron obstruction of Matter. Life finds itself bound to narrowness and death. Mind seeks to aid life. It seeks to fulfil its own impulse. It is to embrace all knowledge, all light. It seeks to possess truth and be truth. It tries to enforce love and joy and be love and joy. But always there is deviation. There is error and grossness of the material life instincts. It is a denial and obstruction. It denies the material sense and the physical instruments. Error ever pursues its knowledge. Darkness is inseparably the companion. It is the background of its light. Truth is successively sought. Yet, when grasped, it ceases to be truth. The quest has to continue. Love is there, but it cannot satisfy itself. Joy is there, but it cannot justify itself. Each of them drags as its chain. They cast as if its shadow its own opposite. They are anger, hatred, indifference, satiety, grief and pain. The inertia prevents the conquest of the Ignorance. Matter responds with inertia to the demands of Life and Mind. The brute Force opposes. It is the power of the Ignorance. We want to know why this is so. We see there is a cause behind it. Inertia succeeds because of another basic power.

Inertia obstructs too. That power is division. It is the third fundamental opposition. It is the culmination of the principle of division and struggle. Indivisible is the reality. Divisibility is the whole basis of action. Matter seems to be forbidden even to depart from this principle. It has two methods. They are union and aggregation of the units. Assimilation is the other method of its union. It involves the destruction of one unit by another. Both these methods are a confession of eternal division. The first method associates rather than unifies. It admits of the constant possibility of division. More than unifying, it discloses this principle. It has the ultimate necessity of disassociation. Dissociation is dissolution. Both methods repose on death. One does so as a means. The other does it as a condition of life. And both presuppose another thing. It is constant struggle. World existence needs constant struggle. It is the struggle of the divided units. Each strives to maintain itself. They do maintain their association. They compel or destroy what resists it. They gather in and devour others as food. It is itself moved to revolt against it. It flees from compulsion. They escape destruction and assimilation by devouring. The vital principle manifests its activities in Matter. It finds there this basis only for all of its activities. It is compelled to bow to its yoke. It has to accept the law of death, desire and limitation. And there is the constant struggle to devour, possess, dominate. It is the first principle of Life. The mental principle manifests in Matter. It has to accept the same principle. It does so from the mould and material in which it works. It works the same principle of limitation. It is a seeking without secure finding. It has the same constant association and disassociation of its gains. It is so with the constituents of its works. We see the knowledge gained by men is never final. Man is the mental being. It is never free from doubt and denial. All his labour seems condemned. They move in a rhythm of action and reaction. It makes and unmakes. It is in cycles of creati on. It is also of brief preservation and long destruction. There is no certain and assured progress.

Ours is a vital, mental existence. Ignorance, inertia and division are of Matter. Mental and vital are emerging in Matter. These three impose on them the law of pain and suffering and unrest. It is the unrest of dissatisfaction. It is a dissatisfaction with those three statuses. Ignorance would indeed bring no pain of dissatisfaction. It is so when the mental consciousness is entirely ignorant. If it halts in a shell of custom, it is so. In that case, it will be unaware of its own ignorance. Or it can be ignorant of its surroundings. It is an infinite ocean of consciousness and knowledge. Matter awakes to this environment. It is the emerging consciousness that awakes so precisely. It first awakes to the ignorance of the world. It lives in this world. It has to know and master it. Then it can be happy. Secondly, it awakes to the limitation. It is of the ultimate barrenness. It is a limitation of knowledge. It is of a meagerness and insecurity of the power and happiness. It is brought to the awareness of the infinite consciousness. It is one of knowledge and true living. Infinite happiness can be found only in it. Inertia obstructs. It will not bring with it unrest and dissatisfaction. It is so, if the emerging vital is entirely inert. It is satisfied with its own half-conscient limited existence. It will then be unaware of its infi nite power. It is immortal existence. It lives in it as a part. Yet, it is separated from it. It is so if there is nothing within driving it towards the eff ort to participate in that infinity and immortality. All life is so driven to seek this. Life feels it from the first. It has insecurity and the need and struggle for persistence. It is for self-preservation. It awakens in the end to the limitation of its existence. It begins to feel the impulsion towards largeness. It is a persistence towards the infinite and eternal. In Man, life becomes self-conscious. At that moment this unavoidable struggle in him changes. It becomes too keenly sensible. It is an effort of aspiration also. It reaches its acme. Pain and discord in the world are sensed keenly. He is unable to bear it with contentment. Man may for a long ti me be quiet himself. He may seek to be satisfied with his limitations.

Or he may confine his struggles to a mastery. Maybe it is the only mastery possible in a material world. He inhabits that world. He may feel some mental, physical triumph of his knowledge. It is a progressive knowledge. It is a victory over the inconscient fixities. They are of his will, small, concentrated, conscious. It has a power over the driving force. It is an inertly driving force. They are monstrous. The results he can achieve are the greatest. Here too he finds the limitations. They are poor and inconclusive. He is obliged to look beyond. The finite cannot remain satisfied. It cannot be permanent. It cannot be so long as it is conscious. It can be a finite greater than itself. Or it may be an infinite beyond itself. It can yet aspire to it. The finite could not be so satisfied. If so, still, there is the apparent finite being. He feels himself really an infinite. Or it may feel the presence more. Or it may feel the impulse of a stirring infinite. It can never be satisfied till the two are reconciled. It may then be possessed by him. And he may be possessed by it then. Its degree of possession may vary. Man is such a finite-seeming infinity. He cannot fail to arrive at a seeking aft er the Infinite. He is the first son of earth who becomes vaguely aware of God within him. He becomes aware of his immortality or his need for his immortality. And the knowledge is a whip that drives and a cross of crucifixion. It is so until he can turn it into a source of infinite light and joy and power.

This is a progressive development. This is a growing manifestation of the divine Consciousness and Force. It is of knowledge and will that had lost itself in the ignorance. It is inertia of Matter. It might be a happy efflorescence. It may proceed from joy to greater infinite joy. It is the principle of rigid division that prevents it. Matter has started from that principle. The individual is shut up in his own personal consciousness. It is a separate limited mind, life and body. The natural law of our development proceeds. Mind prevents this natural law. It brings into the body the law. It is a law of attraction and repulsion. It is of defence and attack, of discord and pain. Each body is a limited consciousforce. Each feels itself exposed to attack, impact. It is a forceful contact of other such limited conscious-force. It is of universal forces. They feel themselves broken in upon. It is unable to harmonise the contacting consciousness. It is a recipient consciousness. It suffers discomfort and pain. It is attracted and repelled. It has to defend itself or to assail. It is constantly called upon to undergo something. It is unwilling or unable to suffer it. The law of division brings into the emotional and sense-mind the same relation. They come with higher values of joy and grief, love and hatred, oppression and depression. All are cast into terms of desire. By desire it enters into straining eff ort. By the straining it enters into excess of defect and force and incapacity. It is a rhythm of attainment and disappointment. It is one of possession and recoil. It is a constant strife and trouble and unease. Mind becomes aware of the defect of its natural being. It is a triple defect and insufficiency. Mind takes up its own affliction. It comes with the affliction of the body and life. Into the mind as a whole, it brings in the dualities of truth. It is pursued by error. Light is pursued by darkness, power by incapacity. Pleasure of pursuit is pursued by the pain of repulse. Attainment is pursued by dissatisfaction of what is attained. The divine law of narrower truth should fl ow into a greater truth. Instead the dualities are brought. The lower will must be surrendered to the higher transforming will. Pettier satisfaction must progress. It must move towards nobler and more complete satisfaction. All this means denial of Ananda. It is a negation of the trinity of Sachchidananda. If negation is insuperable, it is futile to exist. Existence throws itself out in the play of consciousness and force. It must seek the movement. It is not only for itself but for the satisfaction in the play. If in the end no satisfaction is found, it must be abandoned. It will be a vain attempt. It will be a colossal mistake. It will be a delirium of the self-embodying spirit.

This is the whole basis of the pessimistic theory of life. Maybe it is optimistic as to worlds and states beyond. But it is pessimistic as to earthly life. It is so as to the destiny of the mental being. Well, it is optimistic as to the material universe. For it affirms that since the very nature of material existence is division, to seek satisfaction of the spirit upon earth is vain. The very seed of the embodied mind is self-limitation, ignorance, egoism. To seek an issue and divine purpose and culmination for the world play is a vanity. It is a delusion. Only in the heaven of the Spirit can we unite existence and consciousness. They are reunited with the divine self delight. It is not in the world. It is possible only in Spirit’s true quietude. It is not possible in its phenomenal activities. The Infinite can recover itself. It can do so by rejecting as an error its effort to find itself in the finite. The mental consciousness emerges in the material universe. It cannot bring with itself any divine fulfillment. The principle of division is proper to the Mind, not to Matter. Matter is only an illusion of Mind. Mind brings into Matter its own rule of division and ignorance. Therefore, within that illusion of Mind one can find itself. The divided existence has three terms. It can only travel between them. The divided existence has been created by the Mind. It cannot find there the unity of the Spirit. Nor can it find the truth of the spiritual existence.

The principle of division is in Matter. It can be only a creation of the divided Mind. Mind, it is true, has precipitated itself into material existence. That material existence has no self-being. It is not an original phenomenon. It is only a term. It is created by an all dividing Life-force. It works out the conception of an all-dividing Mind. Mind works out being into these appearances. They are of ignorance, inertia, division of Matter. By this the dividing Mind has lost itself in its own building. Mind loses itself in its own creation. It is imprisonment in a dungeon. Mind is bound with chains that it has forged. It is true that the dividing Mind is a first principle of creation. The mental being struggles vainly with Life and Matter. It overpowers them and is overpowered by them. Thus it repeats eternally a fruitless cycle. Then it must be the highest word and last word of cosmic existence. But no such consequence ensues. On the contrary, it is true the Spirit has veiled itself. It does so in the dense robe of material substance. It works there by the supreme creative power of Supermind. It permits the divisions of Mind. It permits the reign of the lowest material principle as initial conditions. This is for a certain evolutionary play of the One and the Many. In other words, we arrive at a different Truth. It is not the mental being that is hidden in the universe. What is hidden is the infinite Being. It is knowledge and will. They emerge out of Matter as Life and Mind. The rest are yet unrevealed. Consciousness emerges out of the apparent Inconscient. It must have another and completer term. It is the appearance of a Supramental spiritual being. He shall impose on Mind, vital and physical a higher law than the dividing Mind. This is the inevitable conclusion of cosmic existence. Such a Supramental being would liberate the mind from the knot of divided existence. It would use the individualizati on of the mind as a subordinate action. It is a useful subordination. We have seen it. The Supermind is allembracing. He would liberate life also. It too will be liberated from the divided existence. Here too the individualization will be used only as a subordinate action. It is a subordinate action of the Conscious-Force. It will fulfill its being and joy in a diversified unity. There is no reason why it should not liberate the bodily existence. It is now governed by the law of death. It is also a law of division and mutual devouring. Here too the individualization will be used as a subordinate term. It is a term of the one divine Conscious-Existence. It thus makes itself serviceable for the joy of the Infinite in the fi nite. There is no reason why the Spirit should not be free. It can be free in a sovereign action of the form. It can be consciously immortal. It can be so even in changing its robe of Matter. The Spirit is possessed of self-delight. It is in a world subject to the law of unity and love and beauty. Man is the inhabitant of the terrestrial existence. It is through him the transformation can be achieved. It is a transformation from mind to Supermind. It is also possible for him to develop a divine body as well as a divine mind and life. The phrase may seem too startling. This is for the present conception of human potentiality. Man may arrive at a divine use of mind and life and body. Then would the Spirit’s descent into form be divinely justified.

One thing can stand in the way. The divine body is an ultimate principle. It is fixed by the view of Matter. Presently its laws represent the only possible relation between sense and substance. It is a relation between the Divine as the knower and the Divine as the object. Other relations too are possible. They are yet not possible here. So, we must seek it in the other planes of existence. Let us accept that to be the case. Then it is in the heavens beyond it is there. Our entire divine fulfillment will then be in the heavens. The religions assert that idea. It is not only that. They assert the idea of the kingdom of God or a kingdom of the perfect on earth. Are we to put it aside as a delusion? Here we can pursue or att ain an internal perfection. It is a preparation or a victory. The mind and soul are liberated already. Now we must turn from the unconquered Matter. The material principle is unconquered and unconquerable. It is the intractable, unregenerate earth. We must, then, find the divine substance elsewhere. There are certainly other states of Matter itself. There is undoubtedly a series. It is an ascending series of divine gradations of substance. There is another possibility. It is one of transfiguring Matter. It is through the acceptation of a higher law than its own. Still, it is its own law. It is always there latent and potential in its own secrecies.

book | by Dr. Radut