CHAPTER XIII

Exclusive Concentration of Consciousness -

Force and the Ignorance

                                        From the kindled fire of Energy of Consciousness, Truth was
                                        born and the Law of Truth; from that the Night, from the Night
                                        the flowing ocean of being.
                                                                                                                                        Rig Veda^.1

        SINCE Brahman is in the essentiality of its universal being a unity and a multiplicity aware of each other and in each other and since in its reality it is something beyond the One and the Many, containing both, aware of both, Ignorance can only come about as a subordinate phenomenon by some concentration of consciousness absorbed in a part knowledge or a part action of the being and excluding the rest from its awareness. There may be either a concentration of the One in itself to the exclusion of the Many or of the Many in their own action to the exclusion of the all-awareness of the One, or of the individual being in himself to the exclusion both of the One and the rest of the Many who are then to him separated units not included in his direct awareness. Or again there may be or there may intervene at a certain point some general rule of exclusive concentration, operative in all these three directions, a concentration of separative active consciousness in a separative movement; but this takes place not in the true self, but in the force of active being, in Prakriti. 

     This hypothesis we adopt in preference to the others, because none of the others taken by itself will hold or will square with all the facts of existence. Integral Brahman cannot be in its integrality the source of the Ignorance, because its integrality is in its very nature all-consciousness. The One cannot in its integral conscious being exclude the Many from itself, because the Many would not then at all exist; at most it can stand back somewhere in its consciousness from the cosmic play so as to enable

         ¹ X. 190. 1.

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a similar movement in the individual being. The Many in the integrality or in each self of the Many cannot be really ignorant of the One or of others, because by the Many we mean the same divine Self in all, individualised indeed, but still one in conscious being with all in a single universality and one too with the original and transcendent Being. Ignorance is therefore not the natural character of the consciousness of the soul, even of the individual soul; it is the outcome of some particularising action in the executive Conscious-Force when it is absorbed in its works and forgetful of self and of the total reality of the nature. This action cannot be that of the whole being or of the whole force of being, — for the character of that completeness is whole consciousness and not partial consciousness, — it must be a superficial or partial movement absorbed in a superficial or partial action of the consciousness and the energy, concentrated in its formation, oblivious of all else that is not included in the formation or not there overtly operative. Ignorance is Nature's purposeful oblivion of the Self and the All, leaving them aside, putting them behind herself in order to do solely what she has to do in some outer play of existence. 

     In the infinity of being and its infinite awareness concentration of consciousness, Tapas, is always present as an inherent power of Consciousness-Force: it is a self-held or self-gathered dwelling of the eternal Awareness in itself and on itself or on its object; but the object is always in some way itself, its own being or a manifestation and movement of its being. The concentration may be essential; it may be even a sole indwelling or an entire absorption in the essence of its own being, a luminous or else a self-oblivious self-immersion. Or it may be an integral or else a total-multiple or a part-multiple concentration. Or it may be a single separative regard on one field of its being or movement, a single-pointed concentration in one centre or an absorption in one objective form of its self-existence. The first, the essential, is at one end the superconscient Silence and at the other end the Inconscience; the second, the integral, is the total consciousness of Sachchidananda, the supramental concentration; the third, the multiple, is the method of the totalising or global overmental awareness; the fourth, the separative, is the characteristic nature

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of the Ignorance. The supreme integrality of the Absolute holds all these states or powers of its consciousness together as a single indivisible being looking at all itself in manifestation with a simultaneous self-vision. 

     Concentration in this sense of self-held dwelling in itself or on itself as object may be said then to belong to the very nature of conscious being. For, although there is an infinite extension of consciousness and a diffusion of consciousness, it is a self-held self-contained extension or a self-held self-contained diffusion. Although there may seem to be a dispersion of its energies, that is in reality a form of distribution, and is only possible in a superficial field because it is supported by an underlying self-held concentration. An exclusive concentration on or in a single subject or object or domain of being or movement is not a denial or departure from the Spirit's awareness, it is one form of the self-gathering of the power of Tapas. But when the concentration is exclusive, it brings about a holding back behind it of the rest of self-knowledge. It may be aware of the rest all the time, yet act as if it were not aware of it; that would not be a state or act of Ignorance: but if the consciousness erects by the concentration a wall of exclusion limiting itself to a single field, domain or habitation in the movement so that it is aware only of that or aware of all the rest as outside itself, then we have a principle of self-limiting knowledge which can result in a separative knowledge and culminate in a positive and effective ignorance. 

    We can get some glimpse of what this means, to what it amounts in action, when we look at the nature of exclusive concentration in mental man, in our own consciousness. First of all, we must note that what we mean ordinarily by the man is not his inner self, but only a sum of apparent continuous movement of consciousness and energy in past, present and future to which we give this name. It is this that in appearance does all the works of the man, thinks all his thoughts, feels all his emotions. This energy is a movement of Consciousness-Force concentrated on a temporal stream of inward and outward workings. But we know that behind this stream of energy there is a whole sea of consciousness which is aware of the stream, but of which the

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stream is unaware; for this sum of surface energy is a selection, an outcome from all the rest that is invisible. That sea is the subliminal self, the superconscient, the subconscient, the intraconscient and circumconscient being, and holding it all together the soul, the psychic entity. The stream is the natural, the superficial man. In this superficial man Tapas, the being's dynamic force of consciousness, is concentrated on the surface in a certain mass of superficial workings; all the rest of itself it has put behind and may be vaguely aware of it there in the unformulated back of its conscious existence, but is not aware of it in this superficial absorbed movement in front. It is not precisely, at any rate in that back or in the depths, ignorant of itself in any essential sense of the word, but for the purposes of its superficial movement and within that movement only it is oblivious of its real, its greater self, by absorption, by exclusive concentration on what it is superficially doing. Yet it is really the hidden sea and not the superficial stream which is doing all the action: it is the sea that is the source of this movement, not the conscious wave it throws up, whatever the consciousness of the wave, absorbed in its movement, living in that, seeing nothing else but that, may think about the matter. And that sea, the real self, the integral conscious being, the integral force of being, is not ignorant; even the wave is not essentially ignorant, — for it contains within itself all the consciousness it has forgotten and but for that it could not act or endure at all, — but it is self-oblivious, absorbed in its own movement, too absorbed to note anything else than the movement while that continues to preoccupy it. A limited practical self-oblivion, not an essential and binding self-ignorance, is the nature of this exclusive concentration which is yet the root of that which works as the Ignorance. 

    So too we see that man, though a really indivisible stream of Tapas, of conscious energy in Time, capable of acting in the present only by the sum of his past force of working, creating already his future by his past and his present action, yet lives absorbed in the present moment, lives from moment to moment, and is therefore in this superficial action of consciousness, ignorant of his future and ignorant of his past except for that small

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part of it which at any moment he may recall to him by memory. He does not, however, live in the past; what he recalls is not the past itself, but only the ghost of it, a conceptual shadow of a reality which is now to him dead, non-existent, no longer in being. But all this is an action of the superficial ignorance. The true consciousness within is not unaware of its past; it holds it there, not necessarily in memory but in being, still active, living, ready with its fruits, and sends it up from time to time in memory or more concretely in result of past action or past causes to the superficial conscious being,—that is indeed the true rationale of what is called Karma. It is or can be aware too of the future, for there is somewhere in the inner being a field of cognition open to future knowledge, a prospective as well as a retrospective Time-sense, Time-vision, Time-perception; something in it lives indivisibly in the three times and contains all their apparent divisions, holds the future ready for manifestation within it. Here, then, in this habit of living in the present, we have a second absorption, a second exclusive concentration which complicates and farther limits the being, but simplifies the apparent course of the action by relating it not to the whole infinite course of Time, but to a definite succession of moments. 

     Therefore in his superficial consciousness man is to himself dynamically, practically, the man of the moment, not the man of the past who once was but is no longer in existence, nor the man of the future who is not yet in being; it is by memory that he links himself with the one, by anticipation with the other: a continuous ego-sense runs through the three times, but this is a centralising mental construction, not an essential or an extended existence containing what was, is and will be. An intuition of self is behind it, but that is an underlying identity, unaffected by the changes of his personality; in his surface formation of being he is not that but what he is at the moment. Yet all the time this existence in the moment is not the real or the whole truth of his being, but only a practical or pragmatic truth for the purposes of the superficial movement of his life and within its limits. It is a truth, not an unreality, but a truth only in its positive part; in its negative parts it is an ignorance, and this negative ignorance limits and often distorts even the practical truth, so that the conscious

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life of man proceeds according to an ignorance, a partial, a half-true half-false knowledge, not according to the real truth of himself of which he is oblivious. Yet because his real self is the true determinator and governs all secretly from behind, it is after all a knowledge behind which really determines the formed course of his existence; the superficial ignorance erects a necessary limiting outline and supplies the factors by which the outward colour and turn needed for his present human life and his present moment are given to his consciousness and his action. In the same way and for the same reason man identifies himself solely with the name and form he wears in his present existence; he is ignorant of his past before birth even as of his future after death. Yet all that he forgets is contained, present and effective, in the all-retaining integral consciousness within him. 

     There is a minor pragmatic use of exclusive concentration on the surface which may also give us an indication in spite of its temporary character. The superficial man living from moment to moment plays, as it were, several parts in his present life and, while he is busy with each part, he is capable of an exclusive concentration, an absorption in it, by which he forgets the rest of himself, puts it behind him for the moment, is to that extent self-oblivious. The man is for the moment the actor, the poet, the soldier or whatever else he may have been constituted and formed into by some peculiar and characteristic action of his force of being, his Tapas, his past conscious energy and by the action which develops from it. Not only is he apt to deliver himself up to this exclusive concentration in a part of himself for the time being, but his success in the action very largely depends on the completeness with which he can thus put aside the rest of himself and live only in his immediate work. Yet all the time we can see that it is the whole man who is really doing the action and not merely this particular part of him; what he does, the way he does it, the elements he brings into it, the stamp he gives to his work depends on his whole character, mind, information, genius, all that the past of him has made him, — and not his past in this life only, but in other lives, and again not only his past, but the past, the present and the predestined future both of himself and the world around him are the determinants of his work. The

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present actor, poet or soldier in him is only a separative determination of his Tapas; it is his force of being organised for a particular kind of action of its energy, a separative movement of Tapas, which is able, — and this ability is not a weakness, a deficiency, but a great power of the consciousness, — to absorb itself in that particular working to the temporary self-oblivion of the rest of itself, even though that rest is present all the time at the back of the consciousness and in the work itself and is active or has its influence in the shaping of the work. This active self-oblivion of the man in his work and the part he plays, differs from the other, the deeper self-oblivion, in that the wall of separation is less phenomenally and not at all enduringly complete; the mind can dissolve its concentration and go back from its work at any time to the consciousness of the larger self of which this was a partial action. The superficial or apparent man cannot so go back at will to the real man within him; he can only do it to some extent abnormally or supernormally in exceptional conditions of his mentality or, more permanently and completely, as the fruit of a long and arduous self-training, self-deepening, self-heightening, self-expansion. Still he can go back; therefore the difference is phenomenal only, not essential: it is, in essence, in both cases the same movement of exclusive concentration, of absorption in a particular aspect of himself, action, movement of force, though with different circumstances and another manner of working. 

     This power of exclusive concentration is not confined to absorption in a particular character or type of working of one's larger self, but extends to a complete self-forgetfulness in the particular action in which we happen at the moment to be engaged. The actor in moments of great intensity forgets that he is an actor and becomes the part that he is playing on the stage; not that he really thinks himself Rama or Ravana, but that he identifies himself for the time being with the form of character and action which the name represents and so completely as to forget the real man who is playing it. So the poet forgets himself, the man, the worker, in his work and is for the moment only the inspired impersonal energy which works itself out in formation of word and rhythm; of all else he is oblivious. The soldier forgets himself in the act and becomes the charge and the fury and the slaying. In

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the same way the man who is overcome by intense anger, forgets himself as it is commonly said, or as it has been still more aptly and forcibly put, becomes anger: and these terms express a real truth which is not the whole truth of the man's being at the time, but a practical fact of his conscious energy in action. He does forget himself, forgets all the rest of himself with its other impulses and powers of self-restraint and self-direction, so that he acts simply as the energy of the passion which preoccupies him, becomes that energy for the time being. This is as far as self-forgetfulness can go in the normal active human psychology; for it must return soon to the wider self-aware consciousness of which this self-forgetfulness is only a temporary movement. 

     But in the larger universal consciousness there must be a power of carrying this movement to its absolute point, to the greatest extreme possible for any relative movement to reach, and this point is reached, not in human unconsciousness which is not abiding and always refers back to the awakened conscious being that man normally and characteristically is, but in the inconscience of material Nature. This inconscience is no more real than the ignorance of exclusive concentration in our temporary being which limits the waking consciousness of man; for as in us, so in the atom, the metal, the plant, in every form of material Nature, in every energy of material Nature, there is, we know, a secret soul, a secret will, a secret intelligence at work, other than the mute self-oblivious form, the Conscient, — conscient even in unconscious things, — of the Upanishad, without whose presence and informing Conscious-Force or Tapas no work of Nature could be done. What is inconscient there is the Prakriti, the formal, the motional action of the energy absorbed in the working, identified with it, to such an extent as to be bound in a sort of trance or swoon of concentration, unable to go back, while imprisoned in that form, to its real self, to the integral conscious being and the integral force of conscious being which it has put behind it, of which in its ecstatic trance of mere working and energy it has become oblivious. Prakriti, the executive Force, becomes unaware of Purusha, the Conscious-Being, holds him hidden within herself and becomes again slowly aware only with the emergence of consciousness from this swoon of the Inconscience. Purusha

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indeed consents to assume the apparent form of itself which Prakriti constructs for it; it seems to become the Inconscient, the physical being, the vital being, the mental being: but in all these it remains still in reality itself; the light of the secret conscious Being supports and informs the action of the inconscient or emergingly conscious energy of Nature. 

     The inconscience is superficial like the ignorance of the waking human mind or the inconscience or subconscience of his sleeping mind, and within it is the All-conscient; it is entirely phenomenal, but it is the complete phenomenon. So complete is it that it is only by an impulsion of evolutionary consciousness emerging into other forms less imprisoned by this inconscient method of working that it can come back to itself, recover in the animal a partial awareness, then in man at his highest some possibility of approach to a first more complete though still superficial initiation of a truly conscious working. But still, as in the case of the superficial and the real man where there is also a similar though lesser inability, the difference is phenomenal only. Essentially, in the universal order of things, the inconscience of material Nature is the same exclusive concentration, the same absorption in the work and the energy as in the self-limitation of the waking human mind, or the concentration of the self-forgetting mind in its working; it is only that self-limitation carried to a farthest point of self-forgetfulness which becomes, not a temporary action, but the law of its action. Nescience in Nature is the complete self-ignorance; the partial knowledge and general ignorance of man is a partial self-ignorance marking in her evolutionary order a return towards self-knowledge: but both are and all ignorance is, when examined, a superficially exclusive self-forgetful concentration of Tapas, of the conscious energy of being in a particular line or section of its movement of which alone it is aware or which alone it seems to be on the surface. The ignorance is effective within the bounds of that movement and valid for its purposes, but phenomenal, partial, superficial, not essentially real, not integral. We have to use the word “real” necessarily in a quite limited and not in its absolute sense; for the ignorance is real enough, but it is not the whole truth of our being and by regarding it by itself even its truth is misrepresented to our

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outer awareness. In that true truth of itself it is an involved Consciousness and Knowledge evolving back to itself, but it is dynamically effective as an Inconscience and an Ignorance. 

     This being the root-nature of the Ignorance, a practical truth of a phenomenally but not really dividing, of a limiting and separative conscious energy absorbed in its works to the apparent forgetfulness of its integral and real self, we may answer the questions that arise of the why, the where and the how of this movement. The reason for the Ignorance, its necessity, becomes clear enough once we have seen that without it the object of the manifestation of our world would be impossible, could not be done at all, or not completely, or not in the way in which it should be and is done. Each side of the manifold Ignorance has its justification, which is only a part of the one general necessity. Man, living in his timeless being, could not have thrown himself into the stream of Time with that movement of subjection to its flux from moment to moment which is the nature of his present living. Living in his superconscient or subliminal self, he could not have worked out from the knot of his individual mentality the relations which he has to ravel and unravel with the world about him, or would have to do it in a radically different fashion. Living in the universal self and not in the egoistic separative consciousness, he could not evolve that separate action, personality, outlook from himself as the sole or the initial centre and point of reference which is the contribution of the ego-sense to the world-workings. He has to put on the temporal, the psychological, the egoistic ignorance in order to protect himself against the light of the infinite and the largeness of the universal, so as to develop behind this defence his temporal individuality in the cosmos. He has to live as if in this one life and put on the ignorance of his infinite past and his future: for otherwise, if the past were present to him, he could not work out his present selected relations with his environment in the way intended; his knowledge would be too great for him, it would necessarily alter the whole spirit and balance and form of his action. He has to live in the mind absorbed by this bodily life and not in the Supermind; for otherwise all these protecting walls of ignorance created by the limiting, dividing, differentiating power of

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mind would not be built or would become too thin and transparent for his purpose. 

     That purpose for which all this exclusive concentration we call the Ignorance is necessary, is to trace the cycle of self-oblivion and self-discovery for the joy of which the Ignorance is assumed in Nature by the secret spirit. It is not that all cosmic manifestation would otherwise become impossible; but it would be a quite different manifestation from the one in which we live; it would be confined to the higher worlds of the divine Existence or to a typal non-evolving cosmos where each being lived in the whole light of its own law of nature, and this obverse manifestation, this evolving cycle, would be impossible. What is here the goal would be then the eternal condition; what is here a stage would be the perpetuated type of existence. It is to find himself in the apparent opposites of his being and his nature that Sachchidananda descends into the material Nescience and puts on its phenomenal ignorance as a superficial mask in which he hides himself from his own conscious energy, leaving it self-forgetful and absorbed in its works and forms. It is in those forms that the slowly awaking soul has to accept the phenomenal action of an ignorance which is really knowledge awaking progressively out of the original nescience, and it is in the new conditions created by these workings that it has to rediscover itself and divinely transform by that light the life which is thus labouring to fulfil the purpose of its descent into the Inconscience. Not to return as speedily as may be to heavens where perfect light and joy are eternal or to the supracosmic bliss is the object of this cosmic cycle, nor merely to repeat a purposeless round in a long unsatisfactory groove of ignorance seeking for knowledge and never finding it perfectly, — in that case the ignorance would be either an inexplicable blunder of the All-conscient or a painful and purposeless Necessity equally inexplicable, — but to realise the Ananda of the Self in other conditions than the supracosmic, in cosmic being, and to find its heaven of joy and light even in the oppositions offered by the terms of an embodied material existence, by struggle therefore towards the joy of self-discovery, would seem to be the true object of the birth of the soul in the human body and of the

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labour of the human race in the series of its cycles. The Ignorance is a necessary, though quite subordinate term which the universal Knowledge has imposed on itself that that movement might be possible, — not a blunder and a fall, but a purposeful descent, not a curse, but a divine opportunity. To find and embody the All-Delight in an intense summary of its manifoldness, to achieve a possibility of the infinite Existence which could not be achieved in other conditions, to create out of Matter a temple of the Divinity would seem to be the task imposed on the spirit born into the material universe. 

     The ignorance, we see, is not in the secret soul, but in the apparent Prakriti; nor does it belong to the whole of that Prakriti, — it cannot, for Prakriti is the action of the All-conscient, — but arises in some development from its original integrality of light and power. Where does that development take place, in what principle of being does it find its opportunity and starting-point? Not, certainly, in the infinite being, the infinite consciousness, the infinite delight which are the supreme planes of existence and from which all else derives or descends into this obscurer ambiguous manifestation. There it can have no place. Not in the Supermind; for in the Supermind the infinite light and power are always present even in the most finite workings, and the consciousness of unity embraces the consciousness of diversity. It is on the plane of mind that this putting back of the real self-consciousness becomes possible. For mind is that power of the conscious being which differentiates and runs along the lines of differentiation with the sense of diversity prominent and characteristic and the sense of unity behind it only, not characteristic, not the very stuff of its workings. If by any chance this supporting sense of unity could be drawn back, — it is possessed by mind not in its own separate right, but because it has the Supermind behind it, because it reflects the light of the Supermind of which it is a derivative and secondary power, — if a veil could fall between mind and Supermind shutting off the light of the Truth or letting it come through only in rays diffused, scattered, reflected but with distortion and division, then the phenomenon of the Ignorance would intervene. Such a veil exists, says the Upanishad, constituted by the action of

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Mind itself: it is in Overmind a golden lid which hides the face of the supramental Truth but reflects its image; in Mind it becomes a more opaque and smoky-luminous coverture. That action is the absorbed looking downward of Mind on the diversity which is its characteristic movement and away from the supreme unity which that diversity expresses, until it forgets altogether to remember and support itself by the unity. Even then the unity supports it and makes its activities possible, but the absorbed Energy is unaware of its own origin and greater, real self. Since Mind forgets that from which it derived, because of absorption in the workings of formative Energy, it becomes so far identified with that Energy as to lose hold even on itself, to become totally oblivious in a trance of work which it still supports in its somnambulist action, but of which it is no longer aware. This is the last stage of the descent of consciousness, an abysmal sleep, a fathomless trance of consciousness which is the profound basis of the action of material Nature. 

     It must be remembered, however, that when we speak of a partial movement of Consciousness-Force absorbed in its forms and actions, in a limited field of its working, this does not imply any real division of its integrality. The putting of the rest of itself behind it has only the effect of making all that rest occult to the frontal immediately active energy in the limited field of movement, but not of shutting it out of the field; in fact the integral Force is there though veiled by the Inconscience, and it is that integral Force supported by the integral self-being which through its frontal energy does all the work and inhabits all the forms created by the movement. It is to be noted also that in order to remove the veil of the Ignorance the conscious Force of being in us uses a reverse action of its power of exclusive concentration; it quiets the frontal movement of Prakriti in the individual consciousness and concentrates exclusively on the concealed inner being, — on the Self or on the true inner, psychic or mental or vital being, the Purusha, — to disclose it. But when it has done so, it need not remain in this opposite exclusiveness; it can resume its integral consciousness or a global consciousness which includes both being of Purusha and action of Prakriti, the

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soul and its instruments, the Self and the dynamisms of the Self-Power, atmasakti: it can then embrace its manifestation with a larger consciousness free from the previous limitation, free from the results of Nature's forgetfulness of the indwelling Spirit. Or it may quiet the whole working it has manifested, concentrate on a higher level of Self and Nature, raise the being to it and bring down the powers of the higher level to transform the previous manifestation: all that is so transformed is still included, but as a part of the higher dynamism and its higher values, in a new and greater self-creation. This is what can happen when the Consciousness-Force in our being decides to raise its evolution from the mental to the supramental level. In each case it is Tapas that is effective, but it acts in a different manner according to the thing that has to be done, according to the predetermined process, dynamism, self-deploying of the Infinite. 

     But still, even if this is the mechanism of the Ignorance, it may be asked whether it does not remain a mystery how the All-conscient could, though in only a partial action of his conscious energy, succeed in arriving at even this superficial ignorance and inconscience. Even if it were so, it would be worth-while to fix the exact action of this mystery, its nature, its limits, so that we may not be appalled by it and misled from the real purpose it serves and the opportunity it gives. But the mystery is a fiction of the dividing intellect which, because it finds or creates a logical opposition between two concepts, thinks there is a real opposition of the two facts observed and therefore an impossibility of co-existence and unity between them. This Ignorance is, as we have seen, really a power of the Knowledge to limit itself, to concentrate itself on the work in hand, an exclusive concentration in practice which does not prevent the full existence and working of the whole conscious being behind, but a working in the conditions chosen and self-imposed on the nature. All conscious self-limitation is a power for its special purpose, not a weakness; all concentration is a force of conscious being, not a disability. It is true that while the Supermind is capable of an integral, comprehensive, multiple, infinite self-concentration, this is dividing

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and limited; it is true also that it creates perverse as well as partial and, in so far, false or only half-true values of things: but we have seen the object of the limitation and of this partiality of knowledge; and the object being admitted, the power to fulfil it must be admitted also in the absolute force of the absolute Being. This power of self-limitation for a particular working, instead of being incompatible with the absolute conscious-force of that Being, is precisely one of the powers we should expect to exist among the manifold energies of the Infinite. 

    The Absolute is not really limited by putting forth in itself a cosmos of relations; it is the natural play of its absolute being, consciousness, force, self-delight. The Infinite is not limited by building up in itself an infinite series of interplaying finite phenomena; rather that is its natural self-expression. The One is not limited by its capacity for multiplicity in which it enjoys variously its own being; rather that is part of the true description of an infinite as opposed to a rigid, finite and conceptual unity. So too the Ignorance, considered as a power of manifoldly self-absorbed and self-limiting concentration of the conscious being, is a natural capacity of variation in his self-conscious knowledge, one of the possible poises of relation of the Absolute in its manifestation, of the Infinite in its series of finite workings, of the One in its self-enjoyment in the Many. The power by self-absorption to become unaware of the world which yet at the same time continues in the being, is one extreme of this capacity of consciousness; the power by absorption in the cosmic workings to become ignorant of the self which all the time is carrying on those workings, is the reverse extreme. But neither really limits the integral self-aware existence of Sachchidananda which is superior to these apparent oppositions; even in their opposition they help to express and manifest the Ineffable.

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