FOUR 

Maya: The Principle of Phenomenal Existence

Brahman then, let us suppose, has projected in Itself this luminous shadow of Itself and has in the act (speaking always in the language of finite beings with its perpetual taint of Time, Space and Causality) begun to envisage Itself and consider Its essentialities in the light of attributes. He who is Existence, Consciousness, Bliss envisages Himself as existent, conscious, blissful. From that moment phenomenal manifestation becomes inevitable; the Unqualified chooses to regard Himself as qualified. Once this fundamental condition is granted, everything else follows by the rigorous logic of evolution; it is the one postulate which Vedanta demands. For this postulate once granted, we can see how the Absolute when it projects in itself this luminous Shadow called the Parabrahman, prepares the way for and as it were necessitates the evolution of this manifest world, — by bringing into play the great fundamental principle of Maya or Illusion. Under the play of that one principle translating itself into motion, the great transformation spoken of by the Upanishad becomes possible, — the One becomes the Many.

(But this one fundamental postulate is not easily conceived. The question which will at once spring up armed and gigantic in the European mind is the teleological objection. Why? All action implies a purpose; with what purpose did Brahman regard Himself as qualified? All Evolution is prompted by a desire, implies development, moves to an intelligible goal. What did Brahman who, being Absolute, is self-sufficing, desire, of what development did He stand in need or to what goal does He move? This is, from the teleological standpoint, the great crux of any theory of the Universe which tries to start from an essential and original Unity; a gulf is left which the intellect finds it 

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impossible to bridge. Certain philosophies do indeed attempt to bridge it by a teleological explanation. The Absolute One, it is argued, passes through the cycle of manifestation, because He then returns to His original unity enriched with a new store of experiences and impressions, richer in love, richer in knowledge, richer in deed. It is truly amazing that any minds should be found which can seriously flatter themselves with the serene illusion that this is philosophy. Anything more unphilosophical, more vicious in reasoning cannot be imagined. When the Veda, speaking not of the Absolute but of Brahman Hiranyagarbha, says that He was alone and grew afraid of His loneliness, it passes, as a daring poetical fancy; and this too might pass as a poetical fancy, but not as serious reasoning. It is no more than an unreasoning recoil from the European idea of absolute, impersonal Unity as a blank and empty Negation. To avoid this appalling conclusion, an Unity is imagined which can be at the same time, not phenomenally but in its ultimate reality, manifold, teeming with myriad memories. It is difficult to understand the precise argumentation of the idea, whether the One when He has re-entered His unity, preserves His experiences in detail or in the mass, say, as a pulp or essence. But at any rate several radical incoherences are in its conception. The Absolute is imagined as a thing incomplete and awaking to a sense of Its incompleteness which It proceeds in a businesslike way to remedy; subject therefore to Desire and subject also to Time in which It is now contained! As to the source whence these new impressions are derived which complete the incompleteness of Brahman, that is a still greater mystery. If it was out of Himself, then it was latent in Him, already existing unknown to Himself. One therefore presumes He produced in Himself, since there was no other place to produce them from, things which had no existence previously but now are; that which was not, became; out of nothing, something arose. This is not philosophy but theology; not reasoning, but faith. As faith it might pass; that God is omnipotent and can therefore literally create something out of nothing, is a dogma which one is at liberty to believe or reject, but it is outside the sphere of reasoning).

There seems at first to be a fatal objection to the concession 

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of this postulate; it seems really to evade the fundamental question of the problem of Existence or merely carry the beginning of the problem two steps farther back. For the great crux of the Universe is precisely the difficulty of understanding How and Why the One became Many, and we do not get rid of the difficulty by saying that it proceeds from the Unqualified willing to regard Himself as qualified. Even if the question How were satisfactorily met by the theory of Maya, the Why of the whole process remains. The goal of Evolution may have been determined, — it is, let us concede, the return of the Infinite upon Itself through the cycle of manifestation; but the beginning of Evolution is not accounted for, its utility is not made manifest. Why did the Absolute turn His face towards Evolution? There seems to be no possible answer to this inquiry; it is impossible to suggest any teleological reason why the Unqualified should will to look on Himself as qualified and so set the wheel of Evolution rolling, —at any rate any reason which would not be hopelessly at variance with the essential meaning of Absoluteness: and it is only an unphilosophic or imperfectly philosophic mind which can imagine that it has succeeded in the attempt. But the impossibility does not vitiate the theory of Maya; for the Vedantist parries this question of the Why with an unanswerable retort. The question itself, he says, as directed to the Brahman, is inadmissible and an impertinence. He, being Absolute, is in His very nature beyond Causality on which all ideas of need, utility, purpose depend, and to suppose purpose in Him is to question His transcendent and absolute nature: That which is beyond Causality has no need to act on a purpose. To catechise the Mighty Infinite as to why It chose to veil Its infinity in Maya, or to insist that the Universe shall choose between being utilitarian or not being at all, is absurd; it betrays a want of perfect intellectual lucidity. The question Why simply cannot arise.

But even when the question of utility is set aside, the intelligibility of the process is not established. The Unqualified willing to regard Himself as qualified is, you say. His Maya. But what is the nature of the process, intellectual or volitional, and how can an intellectual or volitional process be consistently attributed to the Absolute ? — on this head at least one expects 

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intellectual satisfaction. But the Vedantist strenuously denies the legitimacy of the expectation. If the "Will to regard" were put forward as a literal statement of a definable fact and its terms as philosophically precise, then the expectation would be justi­fiable. But the terms are avowedly poetical and therefore logically inadequate; they were merely intended to present the fact of Maya to the intellect in the imperfect and totally inadequate manner which is alone possible to finite speech and thought in dealing with the infinite. No intellectual or volitional process as we conceive will and intellect has really taken place. What then has happened ? What is Maya ? How came it into existence?

The Vedanta answers this question with its usual uncompromising candour and imperturbable clearness of thought;— We cannot tell, it says, for we do not and cannot know; at least we cannot intelligibly define; and this for the simple reason that the birth of Maya, if it had any birth, took place on the other side of phenomena, before the origin of Time, Space and Causality; and is therefore not cognisable by the intellect which can only think in terms, of Time, Space and Causality. A little reflection will show that the existence of Maya is necessarily involved even in the casting of the luminous shadow called Parabrahman. A thing so far removed in the dark backward and abysm before Time, a state, force or process (call it what we will) operating directly in the Absolute who is but cannot be thought of, may be perceived as a fact, but cannot be explained or defined. We say therefore that Maya is a thing anirdeśyam, impossible to define, of which we cannot say that it is, — for it is Illusion, — and we cannot say that it is not, — for it is the Mother of the Universe; we can only infer that it is a something inherent in the being of Brahman and must therefore be not born but eternal, not in Time, but out of Time. So much arises from our premises; more it would be dishonest to pretend to know.

Still Maya is no mere assumption or its existence unprovable! Vedanta is prepared to prove that Maya is; prepared to show What it is, not ultimately but as involved in Parabrahman and manifested in the Universe; prepared to describe How it set about the work of Evolution, prepared to present Maya in terms of the intellect as a perfectly possible explanation of the 

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entire order of the Universe; prepared even to contend that it is the only explanation perfectly consistent with the nature of being and the recognised bases of scientific and philosophical truth. It is only not prepared to represent the ultimate infinite nature and origin of Maya in precise terms comprehensible to finite mind; for to attempt philosophical impossibilities consti­tutes an intellectual pastime in which the Vedantist is too much attached to clear thinking to indulge.

What then is Maya? It is, intellectually envisaged, a subjective necessity involved in the very nature of Parabrahman. We have seen that Parabrahman is visible to us in the form of three subjective conceptions with three corresponding objective conceptions, which are the essentialities of His being. But Parabrahman is the Brahman as envisaged by the individual self in the act of returning to its source; Brahman externalised by His own will in the form of Maya is looking at Himself with the curtains of Maya half-lifted but not yet quite thrown back. The forms of Maya have disappeared, but the essentiality stands behind the returning Self at the entrance of the porch, and it is only when he reaches the inner end of the porch that he passes utterly out of the control of Maya. And the essentiality of Maya is to resolve Existence, Consciousness and Bliss which are really one, into three, the Unity appearing as a Trinity and the single Essentiality immediately breaking up into manifold properties or attributes. The absolute Brahman at the inner entrance is the bright triune Parabrahman, absolute also, but cognisable; at the threshold of the porch He is Parabrahman envisaging Maya, and the next step carries Him into Maya, where Duality begins, Purusha differentiates from Prakriti, Spirit from Matter, Force from Energy, Ego from Non-Ego; and as the descent into phenomena deepens, single Purusha differentiates itself into multitudinous receptacles, single Prakriti into innumerable forms. This is the law of Maya.

But the first step, speaking in the terms of pure intellect, is the envisaging of the Essentiality as possessing Its three sub­jective and three objective properties, — Existence, Consciousness, Bliss; Truth, Knowledge, Infinity. The moment this happens, by inevitable necessity, the opposite attributes, Nothingness, Non-Sentience, Pain, present themselves as inseparable 

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shadows of the three substances, and with them come the objective triad. Falsehood, Ignorance, Limitation; Limitation necessitates Divisibility, Divisibility necessitates Time and Space; Time and Space necessitate Causality, Causality, the source from which definite phenomena arise, necessitates Change. All the fundamental laws of Duality have sprung into being, necessitated in a moment by the appearance of Saguna Brahman, the Unqualified Infinite become Qualified. They do not really or ultimately exist, because they are inconsistent with the absolute nature of Parabrahman, for even in the sphere of phenomena we can rise to the truth that annihilation is an illusion and only form is destroyed; nothingness is an impossibility, and the Eternal cannot perish; nor can He become non-sentient in whose being sentience and non-sentience are one; nor can He feel pain who is infinite and without limitation. Yet these things, which we know cannot exist, must be conceived and therefore have phenomenally an existence and a reality in impermanence. For this is the paradox of Maya and her works that we cannot say they exist, because they are in reality impossible, and we cannot say they do not exist, because we must conceive them subjectively and, knowledge being now turned outward, envisage them objectively.

Surely this is to land ourselves in a metaphysical morass! But the key of the tangle is always in our hands; — it is to remember that Parabrahman is Himself only the aspect of the indefinable Absolute who is beyond Science and Nescience, Existence and Non-existence, Limitation and Infinity, and His sixfold attributes are not really six but one, not really attributes of Brahman, but in their unity Brahman Himself. It is only when we conceive of them as attributes that we are driven to regard Annihilation, Non-sentience and Limitation and their correspondings, subjective or objective, as realities. But we are driven so to conceive them by something datelessly inherent in the infinite Will to live, in Brahman Himself. To leave for a moment the difficult language of metaphysics which, on this dizzy verge of infinity eludes and bewilders our giddy understanding and to use the trenchant symbolic style of the Upanishads, Parabrahman is the luminous shadow of the Absolute projected in Itself by Itself, and Maya is similarly the dark shadow projected by the Absolute 

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in Parabrahman; both are real because eternal, but sheer reality is neither the light nor the darkness but the Thing-in-itself which they not merely like phenomena represent, but which in an inexplicable way they are. This, then, is Maya in its subjective relation to Parabrahman.

In phenomena Maya becomes objectivised in a hundred elusive forms, amid whose complex variety we long strive vainly to find the one supreme clue. The old thinkers long followed various of the main threads, but none led them to the mysterious starting-point of her motions. "Then," says the Shwetashwatara, "they followed after concentration of Yoga and saw the Might of the Spirit of the Lord hidden deep in the modes of workings of its own nature;" devātmaśakti, the Energy of the Divine Self, Parabrahman, is Maya; and it is in another passage stated to have two sides, obverse and reverse, Vidya and Avidya, Science and Nescience. Nescience eternally tends to envelop Science, Science eternally tends to displace Nescience. Avidya or Nescience is Parabrahman's power of creating illusions or images, things which seem but are not in themselves; Vidya or Science is His power of shaking off His own imaginations and returning upon His real and eternal Self. The action and reaction of these two great Energies doing work upon each other is the secret of Universal activity. The power of Nescience is evident on every plane of existence; for the whole Universe is a series of images. The sun rises up in the morning, mounts into the cusp of the blue Heavens and descends at evening trailing behind it clouds of glory as it disappears. Who could doubt this irrefragable, overwhelmingly evidenced fact? Every day, through myriads of years, the eyes of millions of men all over the world have borne concurrent and unvarying testimony to the truth of these splendid voyagings. Than such universal ocular testimony, what evidence can be more conclusive? Yet it all turns out to be an image created by Nescience in the field of vision. Science comes and undeterred by prison and the stake tells us that the sun never voyages through our heavens, is indeed millions of miles from our heavens, and it is we who move round the sun, not the sun round us. Nay, those Heavens themselves, the blue firmament into which poetry and religion have read so much beauty and wonder, 

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is itself only an image, in which Nescience represents our atmosphere to us in the field of vision. The light too which streams upon us from our sun and seems to us to fill Space turns out to be no more than an image. Science now freely permitted to multiply her amazing paradoxes, forces us at last to believe that it is only motion of matter affecting us at a certain pitch of vibration with that particular impression on the brain. And so she goes on resolving all things into mere images of the" great cosmic ether which alone is. Of such unsubstantialities is this marvellous fabric of visible things created! Nay, it would even appear that the more unsubstantial a thing seems, the nearer it is to ultimate reality. This, which Science proves, says the Vedantist, is precisely what is meant by Maya.

Never dream, however, that Science will end here and that we have come to the last of her unveilings. She will yet go on and tell us that the cosmic ether itself is only an image, that this universe of sensible things and things inferable from sense is only a selection of translations from a far vaster universe of forms built out of subtler matter than our senses can either show or imply to us. And when she has entered into that subtler world with fit instruments of observation and analysis, that too she will relentlessly resolve into mere images of the subtler ether out of which it is born. Behind that subtler universe also there looms a profounder and vaster, but simpler state of existence where there is only the undetermined universality of things as yet involved in their causes. Here Science must come to her latest dealings with matter and show us that this indeterminate universality of things is after all only an image of something in our own self. Meanwhile with that very self she is busy, continually and potently trying to persuade us that all which we believe to be ourselves, all in which our Nescience would have us contentedly dwell, is mere imagery and form. The animal in us insists that this body is the real Self and the satisfaction of its needs our primal duty; but Science (of whom Prof. Haeckel's Riddle of the Universe is not the concluding utterance) bids us beware of identifying our Self with a mere mass of primitive animal forms associated together by an aggregating nucleus of vital impulses; this surely is not the reality of Shakespeare and Newton, Buddha and St. 

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    Francis ! Then in those vital impulses we seek the bedrock of our being. But these too Science resolves into a delusion or image created by Nescience; for in reality these vital impulses have no existence by themselves but are merely the link established between that material aggregation of animal forms and something within us which we call Mind. Mind too she will not permit us long to mistake for anything more than an image created by the interaction of sensations and response to sensations between the material aggregation of the body and something that governs and informs the material system. This governing power in its action upon mind reveals itself in the discriminating, selecting, ordering and purposeful entity called by Vedanta the Buddhi, of which reason is only one aspect, intellect only one image. Buddhi also turns out eventually to be no entity, only an image, and Science must end by showing us that body, vitality, mind, Buddhi are all images of what Philosophy calls Ananda, the pleasure of existence or Will to live; and she reveals to us at last that although this Will divides itself into innumerable forms which represent themselves as individual selves, yet all these are images of one great Cosmic Will to live, just as all material forms are merely images of one great undifferentiated Universality of cosmic matter, causal ether, if we so choose to describe it. That Will is Purusha, that Universality is Prakriti; and both are but images of Parabrahman.

    So, very briefly and inadequately stated in some of its main principles, runs the Vedantic theory of Maya, for which analytic Science is, without quite knowing it, multiplying a stupendous mass of evidence. Every fresh certainty which this Science adds, swells the mass, and it is only where she is incomplete and therefore should be agnostic, that Vedanta finds no assistance from her analysis. The completion of Science means the final conquest over Nescience and the unveiling of Maya. 

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