-13_Delight of Existence The Solution .htm

CHAPTER  XII

Delight of Existence: The Solution

                                                                                                 The name of That is the Delight; as the Delight we must worship and seek after It. 

                                                                                                                                                                                                            Kena Upanishad.¹

    IN THIS conception of an inalienable underlying delight of existence of which all outward or surface sensations are a positive, negative or neutral play, waves and foamings of that infinite deep, we arrive at the true solution of the problem we are examining. The self of things is an infinite indivisible existence; of that existence the essential nature or power is an infinite imperishable force of self-conscious being; and of that self-consciousness the essential nature or knowledge of itself is, again, an infinite inalienable delight of being. In formlessness and in all forms, in the eternal awareness of infinite and indivisible being and in the multiform appearances of finite division this self-existence preserves perpetually its self-delight. As in the apparent inconscience of Matter our soul, growing out of its bondage to its own superficial habit and particular mode of self-conscious existence, discovers that infinite Conscious-Force constant, immobile, brooding, so in the apparent non-sensation of Matter it comes to discover and attune itself to an infinite conscious Delight imperturbable, ecstatic, all-embracing. This delight is its own delight, this self is its own self in all; but to our ordinary view of self and things which awakes and moves only upon surfaces, it remains hidden, profound, subconscious. And as it is within all forms, so it is within all experiences whether pleasant, painful or neutral. There too hidden, profound, subconscious, it is that which enables and compels things to remain in existence. It is the reason of that clinging to existence, that overmastering will-to-be, translated vitally as the instinct of self-preservation, physically as the imperishability of matter, mentally as the sense of immortality which attends the formed existence through all its phases of self-development and of which even the occasional

      ¹ IV. 6.

 impulse of self-destruction is only a reverse form, an attraction to other state of being and a consequent recoil from present state of being. Delight is existence, Delight is the secret of creation, Delight is the root of birth, Delight is the cause of remaining in existence, Delight is the end of birth and that into which creation ceases. “From Ananda,” says the Upanishad, “all existences are born, by Ananda they remain in being and increase, to Ananda they depart.”

     As we look at these three aspects of essential Being, one in reality, triune to our mental view, separable only in appearance, in the phenomena of the divided consciousness, we are able to put in their right place the divergent formulae of the old philosophies so that they unite and become one, ceasing from their agelong controversy. For if we regard world-existence only in its appearances and only in its relation to pure, infinite, indivisible, immutable Existence, we are entitled to regard it, describe it and realise it as Maya. Maya in its original sense meant a comprehending and containing consciousness capable of embracing, measuring and limiting and therefore formative; it is that which outlines, measures out, moulds forms in the formless, psychologises and seems to make knowable the Unknowable, geometrises and seems to make measurable the limitless. Later the word came from its original sense of knowledge, skill, intelligence to acquire a pejorative sense of cunning, fraud or illusion, and it is in the figure of an enchantment or illusion that it is used by the philosophical systems.

     World is Maya. World is not unreal in the sense that it has no sort of existence; for even if it were only a dream of the Self, still it would exist in It as a dream, real to It in the present even while ultimately unreal. Nor ought we to say that world is unreal in the sense that it has no kind of eternal existence; for although particular worlds and particular forms may or do dissolve physically and return mentally from the consciousness of manifestation into the non-manifestation, yet Form in itself, World in itself are eternal. From the non-manifestation they return inevitably into manifestation; they have an eternal recurrence if not an eternal persistence, an eternal immutability in sum and foundation along with an eternal mutability in aspect

and apparition. Nor have we any surety that there ever was or ever will be a period in Time when no form of universe, no play of being is represented to itself in the eternal Conscious-Being, but only an intuitive perception that the world that we know can and does appear from That and return into It perpetually.

     Still world is Maya because it is not the essential truth of infinite existence, but only a creation of self-conscious being,—not a creation in the void, not a creation in nothing and out of nothing, but in the eternal Truth and out of the eternal Truth of that Self-being; its continent, origin and substance are the essential, real Existence, its forms are mutable formations of That to Its own conscious perception, determined by Its own creative conscious-force. They are capable of manifestation, capable of non-manifestation, capable of other-manifestation. We may, if we choose, call them therefore illusions of the infinite consciousness thus audaciously flinging back a shadow of our mental sense of subjection to error and incapacity upon that which, being greater than Mind, is beyond subjection to falsehood and illusion. But seeing that the essence and substance of Existence is not a lie and that all errors and deformations of our divided consciousness represent some truth of the indivisible self-conscious Existence, we can only say that the world is not essential truth of That, but phenomenal truth of Its free multiplicity and infinite superficial mutability and not truth of Its fundamental and immutable Unity.

     If, on the other hand, we look at world-existence in relation to consciousness only and to force of consciousness, we may regard, describe and realise it as a movement of Force obeying some secret will or else some necessity imposed on it by the very existence of the Consciousness that possesses or regards it. It is then the play of Prakriti, the executive Force, to satisfy Purusha, the regarding and enjoying Conscious-Being or it is the play of Purusha reflected in the movements of Force and with them identifying himself. World, then, is the play of the Mother of things moved to cast Herself for ever into infinite forms and avid of eternally outpouring experiences. 

    Again if we look at World-Existence rather in its relation to the self-delight of eternally existent being, we may regard,

describe and realise it as Lila, the play, the child's joy, the poet's joy, the actor's joy, the mechanician's joy of the Soul of things eternally young, perpetually inexhaustible, creating and re-creating Himself in Himself for the sheer bliss of that self-creation, of that self-representation,—Himself the play, Himself the player, Himself the playground. These three generalisations of the play of existence in its relation to the eternal and stable, the immutable Sachchidananda, starting from the three conceptions of Maya, Prakriti and Lila and representing themselves in our philosophical systems as mutually contradictory philosophies, are in reality perfectly consistent with each other, complementary and necessary in their totality to an integral view of life and the world. The world of which we are a part is in its most obvious view a movement of Force; but that Force, when we penetrate its appearances, proves to be a constant and yet always mutable rhythm of creative consciousness casting up, projecting in itself phenomenal truths of its own infinite and eternal being; and this rhythm is in its essence, cause and purpose a play of the infinite delight of being ever busy with its own innumerable self-representations. This triple or triune view must be the starting-point for all our understanding of the universe.

     Since, then, eternal and immutable delight of being moving out into infinite and variable delight of becoming is the root of the whole matter, we have to conceive one indivisible conscious Being behind all our experiences supporting them by its inalienable delight and effecting by its movement the variations of pleasure, pain and neutral indifference in our sensational existence. That is our real self; the mental being subject to the triple vibration can only be a representation of our real self put in front for the purposes of that sensational experience of things which is the first rhythm of our divided consciousness in its response and reaction to the multiple contacts of the universe. It is an imperfect response, a tangled and discordant rhythm preparing and preluding the full and unified play of the conscious Being in us; it is not the true and perfect symphony that may be ours if we can once enter into sympathy with the One in all variations and attune ourselves to the absolute and universal diapason.

     If this view be right, then certain consequences inevitably impose themselves. In the first place, since in our depths we ourselves are that One, since in the reality of our being we are the indivisible All-Consciousness and therefore the inalienable All-Bliss, the disposition of our sensational experience in the three vibrations of pain, pleasure and indifference can only be a superficial arrangement created by that limited part of ourselves which is uppermost in our waking consciousness. Behind there must be something in us,—much vaster, profounder, truer than the superficial consciousness,—which takes delight impartially in all experiences; it is that delight which secretly supports the superficial mental being and enables it to persevere through all labours, sufferings and ordeals in the agitated movement of the Becoming. That which we call ourselves is only a trembling ray on the surface; behind is all the vast subconscient, the vast superconscient profiting by all these surface experiences and imposing them on its external self which it exposes as a sort of sensitive covering to the contacts of the world; itself veiled, it receives these contacts and assimilates them into the values of a truer, a profounder, a mastering and creative experience. Out of its depths it returns them to the surface in forms of strength, character, knowledge, impulsion whose roots are mysterious to us because our mind moves and quivers on the surface and has not learned to concentrate itself and live in the depths.

      In our ordinary life this truth is hidden from us or only dimly glimpsed at times or imperfectly held and conceived. But if we learn to live within, we infallibly awaken to this presence within us which is our more real self, a presence profound, calm, joyous and puissant of which the world is not the master—a presence which, if it is not the Lord Himself, is the radiation of the Lord within. We are aware of it within supporting and helping the apparent and superficial self and smiling at its pleasures and pains as at the error and passion of a little child. And if we can go back into ourselves and identify ourselves, not with our superficial experience, but with that radiant penumbra of the Divine, we can live in that attitude towards the contacts of the world and, standing back in our entire consciousness from the pleasures and pains of the body, vital being and mind, possess

them as experiences whose nature being superficial does not touch or impose itself on our core and real being. In the entirely expressive Sanskrit terms, there is an ānandamaya behind the manomaya, a vast Bliss-Self behind the limited mental self, and the latter is only a shadowy image and disturbed reflection of the former. The truth of ourselves lies within and not on the surface. 

    Again this triple vibration of pleasure, pain, indifference, being superficial, being an arrangement and result of our imperfect evolution, can have in it no absoluteness, no necessity. There is no real obligation on us to return to a particular contact, a particular response of pleasure, pain or neutral reaction, there is only an obligation of habit. We feel pleasure or pain in a particular contact because that is the habit our nature has formed, because that is the constant relation the recipient has established with the contact. It is within our competence to return quite the opposite response, pleasure where we used to have pain, pain where we used to have pleasure. It is equally within our competence to accustom the superficial being to return instead of the mechanical reactions of pleasure, pain and indifference that free reply of inalienable delight which is the constant experience of the true and vast Bliss-Self within us. And this is a greater conquest, a still deeper and more complete self-possession than a glad and detached reception in the depths of the habitual reactions on the surface. For it is no longer a mere acceptance without subjection, a free acquiescence in imperfect values of experience, but enables us to convert imperfect into perfect, false into true values,—the constant but veritable delight of the Spirit in things taking the place of the dualities experienced by the mental being.

     In the things of the mind this pure habitual relativity of the reactions of pleasure and pain is not difficult to perceive. The nervous being in us, indeed, is accustomed to a certain fixedness, a false impression of absoluteness in these things. To it victory, success, honour, good fortune of all kinds are pleasant things in themselves, absolutely, and must produce joy as sugar must taste sweet; defeat, failure, disappointment, disgrace, evil fortune of all kinds are unpleasant things in themselves, absolutely,

and must produce grief as wormwood must taste bitter. To vary these responses is to it a departure from fact, abnormal and morbid; for the nervous being is a thing enslaved to habit and in itself the means devised by Nature for fixing constancy of reaction, sameness of experience, the settled scheme of man's relations to life. The mental being on the other hand is free, for it is the means she has devised for flexibility and variation, for change and progress; it is subject only so long as it chooses to remain subject, to dwell in one mental habit rather than in another or so long as it allows itself to be dominated by its nervous instrument. It is not bound to be grieved by defeat, disgrace, loss: it can meet these things and all things with a perfect indifference; it can even meet them with a perfect gladness. Therefore man finds that the more he refuses to be dominated by his nerves and body, the more he draws back from implication of himself in his physical and vital parts, the greater is his freedom. He becomes the master of his own responses to the world's contacts, no longer the slave of external touches.

     In regard to physical pleasure and pain, it is more difficult to apply the universal truth; for this is the very domain of the nerves and the body, the centre and seat of that in us whose nature is to be dominated by external contact and external pressure. Even here, however, we have glimpses of the truth. We see it in the fact that according to the habit the same physical contact can be either pleasurable or painful, not only to different individuals, but to the same individual under different conditions or at different stages of his development. We see it in the fact that men in periods of great excitement or high exaltation remain physically indifferent to pain or unconscious of pain under contacts which ordinarily would inflict severe torture or suffering. In many cases it is only when the nerves are able to reassert themselves and remind the mentality of its habitual obligation to suffer that the sense of suffering returns. But this return to the habitual obligation is not inevitable; it is only habitual. We see that in the phenomena of hypnosis not only can the hypnotised subject be successfully forbidden to feel the pain of a wound or puncture when in the abnormal state, but can be prevented with equal success from returning to his habitual reaction of suffering when

he is awakened. The reason of this phenomenon is perfectly simple; it is because the hypnotiser suspends the habitual waking consciousness which is the slave of nervous habits and is able to appeal to the subliminal mental being in the depths, the inner mental being who is master, if he wills, of the nerves and the body. But this freedom which is effected by hypnosis abnormally, rapidly, without true possession, by an alien will, may equally be won normally, gradually, with true possession, by one's own will so as to effect partially or completely a victory of the mental being over the habitual nervous reactions of the body.

     Pain of mind and body is a device of Nature, that is to say, of Force in her works, meant to subserve a definite transitional end in her upward evolution. The world is from the point of view of the individual a play and complex shock of multitudinous forces. In the midst of this complex play the individual stands as a limited constructed being with a limited amount of force exposed to numberless shocks which may wound, maim, break up or disintegrate the construction which he calls himself. Pain is in the nature of a nervous and physical recoil from a dangerous or harmful contact; it is a part of what the Upanishad calls jugupsā, the shrinking of the limited being from that which is not himself and not sympathetic or in harmony with himself, its impulse of self-defence against “others”. It is, from this point of view, an indication by Nature of that which has to be avoided or, if not successfully avoided, has to be remedied. It does not come into being in the purely physical world so long as life does not enter into it; for till then mechanical methods are sufficient. Its office begins when life with its frailty and imperfect possession of Matter enters on the scene; it grows with the growth of Mind in life. Its office continues so long as Mind is bound in the life and body which it is using, dependent upon them for its knowledge and means of action, subjected to their limitations and to the egoistic impulses and aims which are born of those limitations. But if and when Mind in man becomes capable of being free, unegoistic, in harmony with all other beings and with the play of the universal forces, the use and office of suffering diminishes, its raison d'être must finally cease to be and it can only continue as an atavism of Nature, a habit that

has survived its use, a persistence of the lower in the as yet imperfect organisation of the higher. Its eventual elimination must be an essential point in the destined conquest of the soul over subjection to Matter and egoistic limitation in Mind.

     This elimination is possible because pain and pleasure themselves are currents, one imperfect, the other perverse, but still currents of the delight of existence. The reason for this imperfection and this perversion is the self-division of the being in his consciousness by measuring and limiting Maya and in consequence an egoistic and piecemeal instead of a universal reception of contacts by the individual. For the universal soul all things and all contacts of things carry in them an essence of delight best described by the Sanskrit aesthetic term, rasa, which means at once sap or essence of a thing and its taste. It is because we do not seek the essence of the thing in its contact with us, but look only to the manner in which it affects our desires and fears, our cravings and shrinkings that grief and pain, imperfect and transient pleasure or indifference, that is to say, blank inability to seize the essence, are the forms taken by the Rasa. If we could be entirely disinterested in mind and heart and impose that detachment on the nervous being, the progressive elimination of these imperfect and perverse forms of Rasa would be possible and the true essential taste of the inalienable delight of existence in all its variations would be within our reach. We attain to something of this capacity for variable but universal delight in the aesthetic reception of things as represented by Art and Poetry, so that we enjoy there the Rasa or taste of the sorrowful, the terrible, even the horrible or repellent;¹ and the reason is because we are detached, disinterested, not thinking of ourselves or of self-defence (jugupsā), but only of the thing and its essence. Certainly, this aesthetic reception of contacts is not a precise image or reflection of the pure delight which is supramental and supra-aesthetic; for the latter would eliminate sorrow, terror, horror and disgust with their cause while the former admits them: but it represents partially and imperfectly one stage of the progressive delight of the universal Soul in things in its manifestation and it admits us in one part of our nature to that detachment from egoistic

¹ So termed in Sanskrit Rhetoric, the karuna, bhayānaka and bībhatsa Rasas.

sensation and that universal attitude through which the one Soul sees harmony and beauty where we divided beings experience rather chaos and discord. The full liberation can come to us only by a similar liberation in all our parts, the universal aesthesis, the universal standpoint of knowledge, the universal detachment from all things and yet sympathy with all in our nervous and emotional being.

      Since the nature of suffering is a failure of the conscious-force in us to meet the shocks of existence and a consequent shrinking and contraction and its root is an inequality of that receptive and possessing force due to our self-limitation by egoism consequent on the ignorance of our true Self, of Sachchidananda, the elimination of suffering must first proceed by the substitution of titiksā, the facing, enduring and conquest of all shocks of existence for jugupsā, the shrinking and contraction: by this endurance and conquest we proceed to an equality which may be either an equal indifference to all contacts or an equal gladness in all contacts; and this equality again must find a firm foundation in the substitution of the Sachchidananda consciousness which is All-Bliss for the ego-consciousness which enjoys and suffers. The Sachchidananda consciousness may be transcendent of the universe and aloof from it, and to this state of distant Bliss the path is equal indifference; it is the path of the ascetic. Or the Sachchidananda consciousness may be at once transcendent and universal; and to this state of present and all-embracing Bliss the path is surrender and loss of the ego in the universal and possession of an all-pervading equal delight; it is the path of the ancient Vedic sages. But neutrality to the imperfect touches of pleasure and the perverse touches of pain is the first direct and natural result of the soul's self-discipline and the conversion to equal delight can, usually, come only afterwards. The direct transformation of the triple vibration into Ananda is possible, but less easy to the human being.

     Such then is the view of the universe which arises out of the integral Vedantic affirmation. An infinite, indivisible existence all-blissful in its pure self-consciousness moves out of its fundamental purity into the varied play of Force that is consciousness, into the movement of Prakriti which is the play of Maya. The

delight of its existence is at first self-gathered, absorbed, subconscious in the basis of the physical universe; then emergent in a great mass of neutral movement which is not yet what we call sensation; then further emergent with the growth of mind and ego in the triple vibration of pain, pleasure and indifference originating from the limitation of the force of consciousness in the form and from its exposure to shocks of the universal Force which it finds alien to it and out of harmony with its own measure and standard; finally, the conscious emergence of the full Sachchidananda in its creations by universality, by equality, by self-possession and conquest of Nature. This is the course and movement of the world.

     If it then be asked why the One Existence should take delight in such a movement, the answer lies in the fact that all possibilities are inherent in Its infinity and that the delight of existence—in its mutable becoming, not in its immutable being,—lies precisely in the variable realisation of its possibilities. And the possibility worked out here in the universe of which we are a part, begins from the concealment of Sachchidananda in that which seems to be its own opposite and its self-finding even amid the terms of that opposite. Infinite being loses itself in the appearance of non-being and emerges in the appearance of a finite Soul; infinite consciousness loses itself in the appearance of a vast indeterminate inconscience and emerges in the appearance of a superficial limited consciousness; infinite self-sustaining Force loses itself in the appearance of a chaos of atoms and emerges in the appearance of the insecure balance of a world; infinite Delight loses itself in the appearance of an insensible Matter and emerges in the appearance of a discordant rhythm of varied pain, pleasure and neutral feeling, love, hatred and indifference; infinite unity loses itself in the appearance of a chaos of multiplicity and emerges in a discord of forces and beings which seek to recover unity by possessing, dissolving and devouring each other. In this creation the real Sachchidananda has to emerge. Man, the individual, has to become and to live as a universal being; his limited mental consciousness has to widen to the superconscient unity in which each embraces all; his narrow heart has to learn the infinite embrace and replace its lusts and

discords by universal love and his restricted vital being to become equal to the whole shock of the universe upon it and capable of universal delight; his very physical being has to know itself as no separate entity but as one with and sustaining in itself the whole flow of the indivisible Force that is all things; his whole nature has to reproduce in the individual the unity, the harmony, the oneness-in-all of the supreme Existence-Consciousness-Bliss.

     Through all this play the secret reality is always one and the same delight of existence,—the same in the delight of the subconscious sleep before the emergence of the individual, in the delight of the struggle and all the varieties, vicissitudes, perversions, conversions, reversions of the effort to find itself amid the mazes of the half-conscious dream of which the individual is the centre, and in the delight of the eternal superconscient self-possession into which the individual must wake and there become one with the indivisible Sachchidananda. This is the play of the One, the Lord, the All as it reveals itself to our liberated and enlightened knowledge from the conceptive standpoint of this material universe.

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