BOOK II

Part II

THE KNOWLEDGE AND THE IGNORANCE

THE SPIRITUAL EVOLUTION

CHAPTER  XV

Reality and the Integral Knowledge

This Self is to be won by the Truth and by an integral knowledge.

Mundaka Upanishad.¹

Hear how thou shalt know Me in My totality... for even of the

seekers who have achieved, hardly one knows Me in all the truth

of My being.

Gita.²

    THIS then is the origin, this the nature, these the boundaries of the Ignorance. Its origin is a limitation of knowledge, its distinctive character a separation of the being from its own integrality and entire reality; its boundaries are determined by this separative development of the consciousness, for it shuts us to our true self and to the true self and whole nature of things and obliges us to live in an apparent surface existence. A return or a progress to integrality, a disappearance of the limitation, a breaking down of separativeness, an overpassing of boundaries, a recovery of our essential and whole reality must be the sign and opposite character of the inner turn towards Knowledge. There must be a replacement of a limited and separative by an essential and integral consciousness identified with the original truth and the whole truth of self and existence. The integral Knowledge is something that is already there in the integral Reality: it is not a new or still non-existent thing that has to be created, acquired, learned, invented or built up by the mind; it must rather be discovered or uncovered, it is a Truth that is self-revealed to a spiritual endeavour: for it is there veiled in our deeper and greater self; it is the very stuff of our own spiritual consciousness, and it is by awaking to it even in our surface self that we have to possess it. There is an integral self-knowledge that we have to recover and, because the world-self also is our self, an integral world-knowledge. A knowledge that can be learned or constructed by the mind exists and has

      ¹ III. 1. 5.           ² VII. 1, 3.

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its value, but that is not what is meant when we speak of the Knowledge and the Ignorance.

      An integral spiritual consciousness carries in it a knowledge of all the terms of being; it links the highest to the lowest through all the mediating terms and achieves an indivisible whole. At the highest summit of things it opens to the reality, ineffable because superconscient to all but its own self-awareness, of the Absolute. At the lowest end of our being it perceives the Inconscience from which our evolution begins; but at the same time it is aware of the One and the All self-involved in those depths, it unveils the secret Consciousness in the Inconscience. Interpretative, revelatory, moving between these two extremes, its vision discovers the manifestation of the One in the Many, the identity of the Infinite in the disparity of things finite, the presence of the timeless Eternal in eternal Time; it is this seeing that illumines for it the meaning of the universe. This consciousness does not abolish the universe; it takes it up and transforms it by giving to it its hidden significance. It does not abolish the individual existence; it transforms the individual being and nature by revealing to them their true significance and enabling them to overcome their separateness from the Divine Reality and the Divine Nature.

     An integral knowledge presupposes an integral Reality; for it is the power of a Truth-Consciousness which is itself the consciousness of the Reality. But our idea and sense of Reality vary with our status and movement of consciousness, its sight, its stress, its intake of things; that sight or stress can be intensive and exclusive or extensive, inclusive and comprehensive. It is quite possible,—and it is in its own field a valid movement for our thought and for a very high line of spiritual achievement,— to affirm the existence of the ineffable Absolute, to emphasise its sole Reality and to negate and abolish for our self, to expunge from our idea and sense of reality, the individual being and the cosmic creation. The reality of the individual is Brahman the Absolute; the reality of the cosmos is Brahman the Absolute: the individual is a phenomenon, a temporal appearance in the cosmos; the cosmos itself is a phenomenon, a larger and more complex temporal appearance. The two terms, Knowledge and Igno-

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rance, belong only to this appearance; in order to reach an absolute superconsciousness both have to be transcended: ego-consciousness and cosmic consciousness are extinguished in that supreme transcendence and there remains only the Absolute. For the absolute Brahman exists only in its own identity and is beyond all other-knowledge; there the very idea of the knower and the known and therefore of the knowledge in which they meet and become one, disappears, is transcended and loses its validity, so that to mind and speech the absolute Brahman must remain always unattainable. In opposition to the view we have put forward or in completion of it,—the view of the Ignorance itself as only either a limited or an involved action of the divine Knowledge, limited in the partly conscient, involved in the inconscient,—we might say from this other end of the scale of things that Knowledge itself is only a higher Ignorance, since it stops short of the absolute Reality which is self-evident to Itself but to mind unknowable. This absolutism corresponds to a truth of thought and to a truth of supreme experience in the spiritual consciousness; but by itself it is not the whole of spiritual thought complete and comprehensive and it does not exhaust the possibilities of the supreme spiritual experience.

      The absolutist view of reality, consciousness and knowledge is founded on one side of the earliest Vedantic thought, but it is not the whole of that thinking. In the Upanishads, in the inspired scripture of the most ancient Vedanta, we find the affirmation of the Absolute, the experience-concept of the utter and ineffable Transcendence; but we find also, not in contradiction to it but as its corollary, an affirmation of the cosmic Divinity, an experience-concept of the cosmic Self and the becoming of Brahman in the universe. Equally, we find the affirmation of the Divine Reality in the individual: this too is an experience-concept; it is seized upon not as an appearance, but as an actual becoming. In place of a sole supreme exclusive affirmation negating all else than the transcendent Absolute we find a comprehensive affirmation carried to its farthest conclusion: this concept of Reality and of Knowledge enveloping in one view the cosmic and the Absolute coincides fundamentally with our own; for it implies that the Ignorance too is a half-veiled part of the Knowledge and world-

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knowledge a part of self-knowledge. The Isha Upanishad insists on the unity and reality of all the manifestations of the Absolute; it refuses to confine truth to any one aspect. Brahman is the stable and the mobile, the internal and the external, all that is near and all that is far whether spiritually or in the extension of Time and Space; it is the Being and all becomings, the Pure and Silent who is without feature or action and the Seer and Thinker who organises the world and its objects; it is the One who becomes all that we are sensible of in the universe, the Immanent and that in which he takes up his dwelling. The Upanishad affirms the perfect and the liberating knowledge to be that which excludes neither the Self nor its creations: the liberated spirit sees all these as becomings of the Self-existent in an internal vision and by a consciousness which perceives the universe within itself instead of looking out on it, like the limited and egoistic mind, as a thing other than itself. To live in the cosmic Ignorance is a blindness, but to confine oneself in an exclusive absolutism of Knowledge is also a blindness: to know Brahman as at once and together the Knowledge and the Ignorance, to attain to the supreme status at once by the Becoming and the Non-Becoming, to relate together realisation of the transcendent and the cosmic self, to achieve foundation in the supramundane and a self-aware manifestation in the mundane, is the integral knowledge; that is the possession of Immortality. It is this whole consciousness with its complete knowledge that builds the foundation of the Life Divine and makes its attainment possible. It follows that the absolute reality of the Absolute must be, not a rigid indeterminable oneness, not an infinity vacant of all that is not a pure self-existence attainable only by the exclusion of the many and the finite, but something which is beyond these definitions, beyond indeed any description either positive or negative. All affirmations and negations are expressive of its aspects, and it is through both a supreme affirmation and a supreme negation that we can arrive at the Absolute.

     On the one side, then, presented to us as the Reality, we have an absolute Self-Existence, an eternal sole self-being, and through the experience of the silent and inactive Self or the detached immobile Purusha we can move towards this featureless and

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relationless Absolute, negate the actions of the creative Power, whether that be an illusory Maya or a formative Prakriti, pass from all circling in cosmic error into the eternal Peace and Silence, get rid of our personal existence and find or lose ourselves in that sole true Existence. On the other side, we have a Becoming which is a true movement of Being, and both the Being and the Becoming are truths of one absolute Reality. The first view is founded on the metaphysical conception which formulates an extreme perception in our thought, an exclusive experience in our consciousness of the Absolute as a reality void of all relations and determinations: that imposes as its consequence a logical and practical necessity to deny the world of relativities as a falsity of unreal being, a Non-Existent (Asat), or at least a lower and evanescent, temporal and pragmatic self-experience, and to cut it away from the consciousness in order to arrive at liberation of the spirit from its false perceptions or its inferior creations. The second view is based on the conception of the Absolute as neither positively nor negatively limitable. It is beyond all relations in the sense that it is not bound by any relativities or limitable by them in its power of being: it cannot be tied down and circumscribed by our relative conceptions, highest or lowest, positive or negative; it is bound neither by our knowledge nor by our ignorance, neither by our concept of existence nor by our concept of non-existence. But neither can it be limited by any incapacity to contain, sustain, create or manifest relations: on the contrary, the power to manifest itself in infinity of unity and infinity of multiplicity can be regarded as an inherent force, sign, result of its very absoluteness, and this possibility is in itself a sufficient explanation of cosmic existence. The Absolute cannot indeed be bound in its nature to manifest a cosmos of relations, but neither can it be bound not to manifest any cosmos. It is not itself a sheer emptiness; for a vacant Absolute is no Absolute,—our conception of a Void or Zero is only a conceptual sign of our mental inability to know or grasp it: it bears in itself some ineffable essentiality of all that is and all that can be; and since it holds in itself this essentiality and this possibility, it must also hold in itself in some way of its absoluteness either the permanent truth or the inherent, even if latent, realisable actuality

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of all that is fundamental to our or the world's existence. It is this realisable actuality actualised or this permanent truth deploying its possibilities that we call manifestation and see as the universe.

     There is, then, in the conception or the realisation of the truth of the Absolute no inherent inevitable consequence of a rejection or a dissolution of the truth of the universe. The idea of an essentially unreal universe manifested somehow by an inexplicable Power of illusion, the Absolute Brahman regarding it not or aloof and not affecting it even as it is unaffected by it, is at bottom a carrying over, an imposing or imputation, adhyāropa, of an incapacity of our mental consciousness to That so as to limit it. Our mental consciousness, when it passes beyond its limits, loses its own way and means of knowledge and tends towards inactivity or cessation; it loses at the same time or tends to have no further hold on its former contents, no continuing conception of the reality of that which once was to it all that was real: we impute to absolute Parabrahman, conceived as non-manifest for ever, a corresponding inability or separation or aloofness from what has become or seems now to us unreal; it must, like our mind in its cessation or self-extinction, be by its very nature of pure absoluteness void of all connection with this world of apparent manifestation, incapable of any supporting cognition or dynamic maintenance of it that gives it a reality,— or, if there is such a cognition, it must be of the nature of an Is that is not, a magical Maya. But there is no binding reason to suppose that this chasm must exist; what our relative human consciousness is or is not capable of, is no test or standard of an absolute capacity; its conceptions cannot be applied to an absolute self-awareness: what is necessary for our mental ignorance in order to escape from itself cannot be the necessity of the Absolute which has no need of self-escape and no reason for refusing to cognise whatever is to it cognisable. There is that unmanifest Unknowable; there is this manifest knowable, partly manifest to our ignorance, manifest entirely to the divine Knowledge which holds it in its own infinity. If it is true that neither our ignorance nor our utmost and widest mental knowledge can give us a hold of the Unknowable, still it is also true that, whether through our knowledge or through our igno-

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rance, That variously manifests itself; for it cannot be manifesting something other than itself, since nothing else can exist: in this variety of manifestation there is that Oneness and through the diversity we can touch the Oneness. But even so, even accepting this co-existence, it is still possible to pass a final verdict and sentence of condemnation on the Becoming and decide on the necessity of a renunciation of it and a return into the absolute Being. This verdict can be based on the distinction between the real reality of the Absolute and the partial and misleading reality of the relative universe.

     For we have in this unfolding of knowledge the two terms of the One and the Many, as we have the two terms of the finite and the infinite, of that which becomes and of that which does not become but for ever is, of that which takes form and of that which does not take form, of Spirit and Matter, of the supreme Superconscient and the nethermost Inconscience; in this dualism, and to get away from it, it is open to us to define Knowledge as the possession of one term and the possession of the other as Ignorance. The ultimate of our life would then be a drawing away from the lower reality of the Becoming to the greater reality of the Being, a leap from the Ignorance to the Knowledge and a rejection of the Ignorance, a departure from the many into the One, from the finite into the infinite, from form into the formless, from the life of the material universe into the Spirit, from the hold of the inconscient upon us into the superconscient Existence. In this solution there is supposed to be a fixed opposition, an ultimate irreconcilability in each case between the two terms of our being. Or else, if both are a means of the manifestation of the Brahman, the lower is a false or imperfect clue, a means that must fail, a system of values that cannot ultimately satisfy us. Dissatisfied with the confusions of the multiplicity, disdainful of even the highest light and power and joy that it can reveal, we must drive beyond to the absolute one-pointedness and one-standingness in which all self-variation ceases. Unable by the claim of the Infinite upon us to dwell for ever in the bonds of the finite or to find there satisfaction and largeness and peace, we have to break all the bonds of individual and universal Nature, destroy all values, symbols, images, self-definitions, limitations

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of the illimitable and lose all littleness and division in the Self that is for ever satisfied with its own infinity. Disgusted with forms, disillusioned of their false and transient attractions, wearied and discouraged by their fleeting impermanence and vain round of recurrence, we must escape from the cycles of Nature into the formlessness and featurelessness of permanent Being. Ashamed of Matter and its grossness, impatient of the purposeless stir and trouble of Life, tired out by the goalless running of Mind or convinced of the vanity of all its aims and objects, we have to release ourselves into the eternal repose and purity of the Spirit. The Inconscient is a sleep or a prison, the conscient a round of strivings without ultimate issue or the wanderings of a dream: we must wake into the superconscious where all darkness of night and half-lights cease in the self-luminous bliss of the Eternal. The Eternal is our refuge; all the rest are false values, the Ignorance and its mazes, a self-bewilderment of the soul in phenomenal Nature.

     Our conception of the Knowledge and the Ignorance rejects this negation and the oppositions on which it is founded: it points to a larger if more difficult issue of reconciliation. For we see that these apparently opposite terms of One and Many, Form and the Formless, Finite and Infinite, are not so much opposites as complements of each other; not alternating values of the Brahman which in its creation perpetually loses oneness to find itself in multiplicity and, unable to discover itself in multiplicity, loses it again to recover oneness, but double and concurrent values which explain each other; not hopelessly incompatible alternatives, but two faces of the one Reality which can lead us to it by our realisation of both together and not only by testing each separately,—even though such separate testing may be a legitimate or even an inevitable step or part of the process of knowledge. Knowledge is no doubt the knowledge of the One, the realisation of the Being; Ignorance is a self-oblivion of Being, the experience of separateness in the multiplicity and a dwelling or circling in the ill-understood maze of becomings: but this is cured by the soul in the Becoming growing into knowledge, into awareness of the Being which becomes in the multiplicity all these existences and can so become

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because their truth is already there in its timeless existence. The integral knowledge of Brahman is a consciousness in possession of both together, and the exclusive pursuit of either closes the vision to one side of the truth of the omnipresent Reality. The possession of the Being who is beyond all becomings, brings to us freedom from the bonds of attachment and ignorance in the cosmic existence and brings by that freedom a free possession of the Becoming and of the cosmic existence. The knowledge of the Becoming is a part of knowledge; it acts as an Ignorance only because we dwell imprisoned in it, avidyāyām antare, without possessing the Oneness of the Being, which is its base, its stuff, its spirit, its cause of manifestation and without which it could not be possible.

     In fact, the Brahman is one not only in a featureless oneness beyond all relation, but in the very multiplicity of the cosmic existence. Aware of the works of the dividing mind but not itself limited by it, It finds its oneness as easily in the many, in relations, in becoming as in any withdrawal from the many, from relations, from becoming. Ourselves also, to possess even its oneness fully, must possess it,—since it is there, since all is that,—in the infinite self-variation of the cosmos. The infinity of the multiplicity finds itself explained and justified only when it is contained and possessed in the infinity of the One; but also the infinity of the One pours itself out and possesses itself in the infinity of the Many. To be capable of that outpouring of its energies as well as not to lose itself in it, not to recoil defeated from its boundlessness and endlessness of vicissitudes and differences as well as not to be self-divided by its variations, is the divine strength of the free Purusha, the conscious Soul in its possession of its own immortal self-knowledge. The finite self-variations of the Self in which the mind losing self-knowledge is caught and dispersed among the variations, are yet not the denials but the endless expression of the Infinite and have no other meaning or reason for existence: the Infinite too, while it possesses its delight of limitless being, finds also the joy of that very limitlessness in its infinite self-definition in the universe. The Divine Being is not incapable of taking innumerable forms because He is beyond all form in His essence, nor by assuming

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them does He lose His divinity, but pours out rather in them the delight of His being and the glories of His godhead; this gold does not cease to be gold because it shapes itself into all kinds of ornaments and coins itself into many currencies and values, nor does the Earth-Power, principle of all this figured material existence, lose her immutable divinity because she forms herself into habitable worlds, throws herself out in the hills and hollows and allows herself to be shaped into utensils of the hearth and household or as hard metal into the weapon and the engine. Matter,—substance itself, subtle or dense, mental or material,—is form and body of Spirit and would never have been created if it could not be made a basis for the self-expression of the Spirit. The apparent Inconscience of the material universe holds in itself darkly all that is eternally self-revealed in the luminous Superconscient; to reveal it in Time is the slow and deliberate delight of Nature and the aim of her cycles.

     But there are other conceptions of reality, other conceptions of the nature of knowledge which demand consideration. There is the view that all that exists is a subjective creation of Mind, a structure of Consciousness, and that the idea of an objective reality self-existent, independent of Consciousness, is an illusion, since we have and can have no evidence of any such independent self-existence of things. This way of seeing may lead to the affirmation of the creative Consciousness as the sole Reality or to the denial of all existence and the affirmation of Non-Existence or a nescient Zero as the sole Reality. For, in one view, the objects constructed by consciousness have no intrinsic reality, they are merely structures; even the consciousness that constructs them is itself only a flux of perceptions that assume an appearance of connection and continuity and create a sense of continuous time, but in reality these things have no stable basis as they are only an appearance of reality. This would mean that the reality is an eternal absence at once of all self-conscious existence and of all that constitutes movement of existence: Knowledge would mean a return to that from the appearance of the constructed universe. There would be a double and complete self-extinction, the disappearance of Purusha, the cessation or extinction of Prakriti; for the conscious Soul and Nature are

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the two terms of our being and comprehend all that we mean by existence, and the negation of both is the absolute Nirvana. What is real, then, must be either an Inconscience, in which this flux and these structures appear, or a Superconscience beyond all idea of self or existence. But this view of the universe is only true of the appearance of things when we regard our surface mind as the whole of consciousness; as a description of the working of that Mind it is valid; there, undoubtedly, all looks like a flux and a construction by an impermanent Consciousness. But this cannot prevail as a whole account of existence if there is a greater and deeper self-knowledge and world-knowledge, a knowledge by identity, a consciousness to which that knowledge is normal and a Being of which that consciousness is the eternal self-awareness; for then the subjective and the objective can be real and intimate to that consciousness and being, both can be something of itself, sides of its identity, authentic to its existence.

      On the other hand, if the constructing Mind or Consciousness is real and the sole reality, then the universe of material beings and objects may have an existence, but it is purely subjective-structural, made by Consciousness out of itself, maintained by it, dissolving into it in their disappearance. For if there is nothing else, no essential Existence or Being supporting the creative Power, and there is not, either, a sustaining Void or Nihil, then this Consciousness which creates everything must itself have or be an existence or a substance; if it can make structures, they must be constructions out of its own substance or forms of its own existence. A consciousness which is not that of an Existence or is not itself an existence, must be an unreality, a perceptive Force of a Void or in a Void raising there unreal structures made of nothing,—a proposition which is not easily acceptable unless all others prove to be invalid. It then becomes apparent that what we see as consciousness must be a Being or an Existence out of whose substance of consciousness all is created.

     But if we thus get back to the biune or the dual reality of Being and Consciousness, we can either suppose with Vedanta one original Being or with Sankhya a plurality of beings to whom Consciousness or some Energy to which we attribute consciousness presents its structures. If a plurality of separate

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original beings alone is real, then, since each would be or create its own world in its own consciousness, the difficulty is to account for their relations in a single identical universe; there must be a one Consciousness or one Energy,—corresponding to the Sankhya idea of a single Prakriti which is the field of experience of many like Purushas,—in which they meet in an identical mind-constructed universe. This theory of things has the advantage of accounting for the multitude of souls and multitude of things and the oneness in diversity of their experience, while at the same time it gives a reality to the separate spiritual growth and destiny of the individual being. But if we can suppose a One Consciousness, or a One Energy, creating a multitude of figures of itself and accommodating in its world a plurality of beings, there is no difficulty in supposing a one original Being who supports or expresses himself in a plurality of beings,— souls or spiritual powers of his one-existence; it would follow also that all objects, all the figures of consciousness would be figures of the Being. It must then be asked whether this plurality and these figures are realities of the one Real Existence, or representative personalities and images only, or symbols or values created by Mind to represent It. This would depend largely on whether it is only Mind as we know it that is in action or a deeper and greater Consciousness, of which Mind is a surface instrument, executrix of its initiations, medium of its manifestations. If it is the former, the universe constructed and seen by Mind can only have a subjective or symbolic or representative reality: if the latter, then the universe and its natural beings and objects can be true realities of the One Existence, forms or powers of its being manifested by its force of being. Mind would be only an interpreter between the universal Reality and the manifestations of its creative Consciousness-Force, Shakti, Prakriti, Maya.

      It is clear that a Mind of the nature of our surface intelligence can be only a secondary power of existence. For it bears the stamp of incapacity and ignorance as a sign that it is derivative and not the original creatrix; we see that it does not know or understand the objects it perceives, it has no automatic control of them; it has to acquire a laboriously built knowledge and controlling power. This initial incapacity could not be there if

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these objects were the Mind's own structures, creations of its self-Power. It may be that this is so because individual mind has only a frontal and derivative power and knowledge and there is a universal Mind that is whole, endowed with omniscience, capable of omnipotence. But the nature of Mind as we know it is an Ignorance seeking for knowledge; it is a knower of fractions and worker of divisions striving to arrive at a sum, to piece together a whole,—it is not possessed of the essence of things or their totality: a universal Mind of the same character might know the sum of its divisions by force of its universality, but it would still lack the essential knowledge, and without the essential knowledge there could be no true integral knowledge. A consciousness possessing the essential and integral knowledge, proceeding from the essence to the whole and from the whole to the parts, would be no longer Mind, but a perfect Truth-Consciousness automatically possessed of inherent self-knowledge and world-knowledge. It is from this basis that we have to look at the subjective view of reality. It is true that there is no such thing as an objective reality independent of consciousness; but at the same time there is a truth in objectivity and it is this, that the reality of things resides in something that is within them and is independent of the interpretation our mind gives to them and of the structures it builds upon its observation. These structures constitute the mind's subjective image or figure of the universe, but the universe and its objects are not a mere image or figure. They are in essence creations of consciousness, but of a consciousness that is one with being, whose substance is the substance of Being and whose creations too are of that substance, therefore real. In this view the world cannot be a purely subjective creation of Consciousness; the subjective and the objective truth of things are both real, they are two sides of the same Reality.

      In a certain sense, to use the relative and suggestive phrasing of our human language, all things are the symbols through which we have to approach and draw nearer to That by which we and they exist. The infinity of unity is one symbol, the infinity of the multiplicity is another symbol: again, since each thing in the multiplicity points back to the unity, since each thing that

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we call finite is a representative figure, a form-front, a silhouette shadowing out something of the infinite, all that defines itself in the universe,—all its objects, happenings, idea-formations, life-formations,—are in their turn each a clue and a symbol. To our subjective mind the infinity of existence is one symbol, the infinity of non-existence is another symbol. The infinity of the Inconscient and the infinity of the Superconscient are two poles of the manifestation of the absolute Parabrahman, and our existence between these two poles and our passage from one to the other are a progressive seizing, a constant interpretation, a subjective building up in ourselves of this manifestation of the Unmanifest. Through such an unfolding of our self-existence we have to arrive at the consciousness of its ineffable Presence and of ourselves and the world and all that is and all that is not as the unveiling of that which never entirely unveils itself to anything other than its own self-light eternal and absolute.

     But this way of seeing things belongs to the action of the mind interpreting the relation between the Being and the external Becoming; it is valid as a dynamic mental representation corresponding to a certain truth of the manifestation, but subject to the proviso that these symbolic values of things do not make the things themselves mere significant counters, abstract symbols like mathematical formulae or other signs used by the mind for knowledge: for forms and happenings in the universe are realities significant of Reality; they are self-expressions of That, movements and powers of the Being. Each form is there because it is an expression of some power of That which inhabits it; each happening is a movement in the working out of some Truth of the Being in its dynamic process of manifestation. It is this significance that gives validity to the mind's interpretative knowledge, its subjective construction of the universe; our mind is primarily a percipient and interpreter, secondarily and derivatively a creator. This indeed is the value of all mental subjectivity that it reflects in it some truth of the Being which exists independently of the reflection,—whether that independence presents itself as a physical objectivity or a supraphysical reality perceived by the mind but not perceptible by the physical senses. Mind, then, is not the original constructor of the universe: it

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is an intermediate power valid for certain actualities of being; an agent, an intermediary, it actualises possibilities and has its share in the creation, but the real creatrix is a Consciousness, an Energy inherent in the transcendent and cosmic Spirit.

     There is a precisely opposite view of reality and knowledge which affirms an objective Reality as the only entire truth and an objective knowledge as the sole entirely reliable knowledge. This view starts from the idea of physical existence as the one fundamental existence and the relegation of consciousness, mind, soul or spirit to the position of a temporary outcome of the physical Energy in its cosmic action,—if indeed soul or spirit has any existence. All that is not physical and objective has a lesser reality dependent on the physical and objective; it has to justify itself to the physical mind by objective evidence or a recognisable and verifiable relation to the truth of physical and external things before it can be given a passport of reality. But it is evident that this solution cannot be accepted in its rigour, as it has no integrality in it but looks at only one side of existence, even only one province or district of existence, and leaves all the rest unexplained, without inherent reality, without significance. If pushed to its extreme, it would give to a stone or a plum-pudding a greater reality and to thought, love, courage, genius, greatness, the human soul and mind facing an obscure and dangerous world and getting mastery over it an inferior dependent reality or even an unsubstantial and evanescent reality. For in this view these things so great to our subjective vision are valid only as the reactions of an objective material being to an objective material existence; they are valid only in so far as they deal with objective realities and make themselves effective upon them: the soul, if it exists, is only a circumstance of an objectively real world-Nature. But it could be held, on the contrary, that the objective assumes value only as it has a relation to the soul; it is a field, an occasion, a means for the soul's progression in Time: the objective is created as a ground of manifestation for the subjective. The objective world is only an outward form of becoming of the Spirit; it is here a first form, a basis, but it is not the essential thing, the main truth of being. The subjective and objective are two necessary sides of the

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manifested Reality and of equal value, and in the range of the objective itself the supraphysical object of consciousness has as much right to acceptance as the physical objectivity; it cannot be a priori set aside as a subjective delusion or hallucination.

      In fact, subjectivity and objectivity are not independent realities, they depend upon each other; they are the Being, through consciousness, looking at itself as subject on the object and the same Being offering itself to its own consciousness as object to the subject. The more partial view concedes no substantive reality to anything which exists only in the consciousness, or, to put it more accurately, to anything to which the inner consciousness or sense bears testimony but which the outer physical senses do not provide with a ground or do not substantiate. But the outer senses can bear a reliable evidence only when they refer their version of the object to the consciousness and that consciousness gives a significance to their report, adds to its externality its own internal intuitive interpretation and justifies it by a reasoned adherence; for the evidence of the senses is always by itself imperfect, not altogether reliable and certainly not final, because it is incomplete and constantly subject to error. Indeed, we have no means of knowing the objective universe except by our subjective consciousness of which the physical senses themselves are instruments; as the world appears not only to that but in that, so it is to us. If we deny reality to the evidence of this universal witness for subjective or for supraphysical objectivities, there is no sufficient reason to concede reality to its evidence for physical objectivities; if the inner or the supraphysical objects of consciousness are unreal, the objective physical universe has also every chance of being unreal. In each case understanding, discrimination, verification are necessary; but the subjective and the supraphysical must have another method of verification than that which we apply successfully to the physical and external objective. Subjective experience cannot be referred to the evidence of the external senses; it has its own standards of seeing and its inner method of verification: so also supraphysical realities by their very nature cannot be referred to the judgment of the physical or sense mind except when they project themselves into the physical, and even then

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that judgment is often incompetent or subject to caution; they can only be verified by other senses and by a method of scrutiny and affirmation which is applicable to their own reality, their own nature.

     There are different orders of reality; the objective and physical is only one order. It is convincing to the physical or externalising mind because it is directly obvious to the senses, while of the subjective and the supraphysical that mind has no means of knowledge except from fragmentary signs and data and inferences which are at every step liable to error. Our subjective movements and inner experiences are a domain of happenings as real as any outward physical happenings; but if the individual mind can know something of its own phenomena by direct experience, it is ignorant of what happens in the consciousness of others except by analogy with its own or such signs, data, inferences as its outward observation can give it. I am therefore inwardly real to myself, but the invisible life of others has only an indirect reality to me except in so far as it impinges on my own mind, life and senses. This is the limitation of the physical mind of man, and it creates in him a habit of believing entirely only in the physical and of doubting or challenging all that does not come into accord with his own experience or his own scope of understanding or square with his own standard or sum of established knowledge.

      This ego-centric attitude has in recent times been elevated into a valid standard of knowledge; it has been implicitly or explicitly held as an axiom that all truth must be referred to the judgment of the personal mind, reason and experience of every man or else it must be verified or at any rate verifiable by a common or universal experience in order to be valid. But obviously this is a false standard of reality and of knowledge, since this means the sovereignty of the normal or average mind and its limited capacity and experience, the exclusion of what is supernormal or beyond the average intelligence. In its extreme, this claim of the individual to be the judge of everything is an egoistic illusion, a superstition of the physical mind, in the mass a gross and vulgar error. The truth behind it is that each man has to think for himself, know for himself according

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to his capacity, but his judgment can be valid only on condition that he is ready to learn and open always to a larger knowledge. It is reasoned that to depart from the physical standard and the principle of personal or universal verification will lead to gross delusions and the admission of unverified truth and subjective phantasy into the realm of knowledge. But error and delusion and the introduction of personality and one's own subjectivity into the pursuit of knowledge are always present, and the physical or objective standards and methods do not exclude them. The probability of error is no reason for refusing to attempt discovery, and subjective discovery must be pursued by a subjective method of enquiry, observation and verification; research into the supraphysical must evolve, accept and test an appropriate means and methods other than those by which one examines the constituents of physical objects and the processes of Energy in material Nature.

      To refuse to enquire upon any general ground preconceived and a priori is an obscurantism as prejudicial to the extension of knowledge as the religious obscurantism which opposed in Europe the extension of scientific discovery. The greatest inner discoveries, the experience of self-being, the cosmic consciousness, the inner calm of the liberated spirit, the direct effect of mind upon mind, the knowledge of things by consciousness in direct contact with other consciousness or with its objects, most spiritual experiences of any value, cannot be brought before the tribunal of the common mentality which has no experience of these things and takes its own absence or incapacity of experience as a proof of their invalidity or their non-existence. Physical truth of formulas, generalisations, discoveries founded upon physical observation can be so referred, but even there a training of capacity is needed before one can truly understand and judge; it is not every untrained mind that can follow the mathematics of relativity or other difficult scientific truths or judge of the validity either of their result or their process. All reality, all experience must indeed, to be held as true, be capable of verification by a same or similar experience; so, in fact, all men can have a spiritual experience and can follow it out and verify it in themselves, but only when they have acquired the capacity or can

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follow the inner methods by which that experience and verification are made possible. It is necessary to dwell for a moment on these obvious and elementary truths because the opposite ideas have been sovereign in a recent period of human mentality,— they are now only receding,—and have stood in the way of the development of a vast domain of possible knowledge. It is of supreme importance for the human spirit to be free to sound the depths of inner or subliminal reality, of spiritual and of what is still superconscient reality, and not to immure itself in the physical mind and its narrow domain of objective external solidities; for in that way alone can there come liberation from the Ignorance in which our mentality dwells and a release into a complete consciousness, a true and integral self-realisation and self-knowledge.

      An integral knowledge demands an exploration, an unveiling of all the possible domains of consciousness and experience. For there are subjective domains of our being which lie behind the obvious surface; these have to be fathomed and whatever is ascertained must be admitted within the scope of the total reality. An inner range of spiritual experience is one very great domain of human consciousness; it has to be entered into up to its deepest depths and its vastest reaches. The supraphysical is as real as the physical; to know it is part of a complete knowledge. The knowledge of the supraphysical has been associated with mysticism and occultism, and occultism has been banned as a superstition and a fantastic error. But the occult is a part of existence; a true occultism means no more than a research into supraphysical realities and an unveiling of the hidden laws of being and Nature, of all that is not obvious on the surface. It attempts the discovery of the secret laws of mind and mental energy, the secret laws of life and life-energy, the secret laws of the subtle-physical and its energies,—all that Nature has not put into visible operation on the surface; it pursues also the application of these hidden truths and powers of Nature so as to extend the mastery of the human spirit beyond the ordinary operations of mind, the ordinary operations of life, the ordinary operations of our physical existence. In the spiritual domain which is occult to the surface mind in so far as it passes beyond normal and

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enters into supernormal experience, there is possible not only the discovery of the self and spirit, but the discovery of the uplifting, informing and guiding light of spiritual consciousness and the power of the spirit, the spiritual way of knowledge, the spiritual way of action. To know these things and to bring their truths and forces into the life of humanity is a necessary part of its evolution. Science itself is in its own way an occultism; for it brings to light the formulas which Nature has hidden and it uses its knowledge to set free operations of her energies which she has not included in her ordinary operations and to organise and place at the service of man her occult powers and processes, a vast system of physical magic,—for there is and can be no other magic than the utilisation of secret truths of being, secret powers and processes of Nature. It may even be found that a supraphysical knowledge is necessary for the completion of physical knowledge, because the processes of physical Nature have behind them a supraphysical factor, a power and action mental, vital or spiritual which is not tangible to any outer means of knowledge.

     All insistence on the sole or the fundamental validity of the objective real takes its stand on the sense of the basic reality of Matter. But it is now evident that Matter is by no means fundamentally real; it is a structure of Energy: it is becoming even a little doubtful whether the acts and creations of this Energy itself are explicable except as the motions of power of a secret Mind or Consciousness of which its processes and steps of structure are the formulas. It is therefore no longer possible to take Matter as the sole reality. The material interpretation of existence was the result of an exclusive concentration, a preoccupation with one movement of Existence, and such an exclusive concentration has its utility and is therefore permissible; in recent times it has justified itself by the many immense and the innumerable minute discoveries of physical Science. But a solution of the whole problem of existence cannot be based on an exclusive one-sided knowledge; we must know not only what Matter is and what are its processes, but what mind and life are and what are their processes, and one must know also spirit and soul and all that is behind the material surface: only then can we have a know-

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ledge sufficiently integral for a solution of the problem. For the same reason those views of existence which arise from an exclusive or predominant preoccupation with Mind or with Life and regard Mind or Life as the sole fundamental reality, have not a sufficiently wide basis for acceptance. Such a preoccupation of exclusive concentration may lead to a fruitful scrutiny which sheds much light on Mind and Life, but cannot result in a total solution of the problem. It may very well be that an exclusive or predominant concentration on the subliminal being, regarding the surface existence as a mere system of symbols for an expression of its sole reality, might throw a strong light on the subliminal and its processes and extend vastly the powers of the human being, but it would not be by itself an integral solution or lead us successfully to the integral knowledge of Reality. In our view the Spirit, the Self is the fundamental reality of existence; but an exclusive concentration on this fundamental reality to the exclusion of all reality of Mind, Life or Matter except as an imposition on the Self or unsubstantial shadows cast by the Spirit might help to an independent and radical spiritual realisation but not to an integral and valid solution of the truth of cosmic and individual existence.

     An integral knowledge then must be a knowledge of the truth of all sides of existence both separately and in the relation of each to all and the relation of all to the truth of the Spirit. Our present state is an Ignorance and a many-sided seeking; it seeks for the truth of all things but,—as is evident from the insistence and the variety of the human mind's speculations as to the fundamental Truth which explains all others, the Reality at the basis of all things,—the fundamental truth of things, their basic reality must be found in some at once fundamental and universal Real; it is that which, once discovered, must embrace and explain all,—for “That being known all will be known”: the fundamental Real must necessarily be and contain the truth of all existence, the truth of the individual, the truth of the universe, the truth of all that is beyond the universe. The Mind, in seeking for such a Reality and testing each thing from Matter upwards to see if that might not be It, has not proceeded on a wrong intuition. All that is necessary is to carry the

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inquiry to its end and test the highest and ultimate levels of experience.

     But since it is from the Ignorance that we proceed to the Knowledge, we have had first to discover the secret nature and full extent of the Ignorance. If we look at this Ignorance in which ordinarily we live by the very circumstance of our separative existence in a material, in a spatial and temporal universe, we see that on its obscurer side it reduces itself, from whatever direction we look at or approach it, into the fact of a many-sided self-ignorance. We are ignorant of the Absolute which is the source of all being and becoming; we take partial facts of being, temporal relations of the becoming for the whole truth of existence,—that is the first, the original ignorance. We are ignorant of the spaceless, timeless, immobile and immutable Self; we take the constant mobility and mutation of the cosmic becoming in Time and Space for the whole truth of existence,—that is the second, the cosmic ignorance. We are ignorant of our universal self, the cosmic existence, the cosmic consciousness, our infinite unity with all being and becoming; we take our limited egoistic mentality, vitality, corporeality for our true self and regard everything other than that as not-self,—that is the third, the egoistic ignorance. We are ignorant of our eternal becoming in Time; we take this little life in a small span of Time, in a petty field of Space, for our beginning, our middle and our end,—that is the fourth, the temporal ignorance. Even within this brief temporal becoming we are ignorant of our large and complex being, of that in us which is superconscient, subconscient, intraconscient, circumconscient to our surface becoming; we take that surface becoming with its small selection of overtly mentalised experiences for our whole existence,—that is the fifth, the psychological ignorance. We are ignorant of the true constitution of our becoming; we take the mind or life or body or any two of these or all three for our true principle or the whole account of what we are, losing sight of that which constitutes them and determines by its occult presence and is meant to determine sovereignly by its emergence their operations,—that is the sixth, the constitutional ignorance. As a result of all these ignorances, we miss the true knowledge, government and enjoyment of our life in the

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world; we are ignorant in our thought, will, sensations, actions, return wrong or imperfect responses at every point to the questionings of the world, wander in a maze of errors and desires, strivings and failures, pain and pleasure, sin and stumbling, follow a crooked road, grope blindly for a changing goal,—that is the seventh, the practical ignorance.

     Our conception of the Ignorance will necessarily determine our conception of the Knowledge and determine, therefore, since our life is the Ignorance at once denying and seeking after the Knowledge, the goal of human effort and the aim of the cosmic endeavour. Integral knowledge will then mean the cancelling of the sevenfold Ignorance by the discovery of what it misses and ignores, a sevenfold self-revelation within our consciousness: it will mean the knowledge of the Absolute as the origin of all things; the knowledge of the Self, the Spirit, the Being and of the cosmos as the Self's becoming, the becoming of the Being, a manifestation of the Spirit; the knowledge of the world as one with us in the consciousness of our true self, thus cancelling our division from it by the separative idea and life of ego; the knowledge of our psychic entity and its immortal persistence in Time beyond death and earth-existence; the knowledge of our greater and inner existence behind the surface; the knowledge of our mind, life and body in its true relation to the self within and the superconscient spiritual and supramental being above them; the knowledge, finally, of the true harmony and true use of our thought, will and action and a change of all our nature into a conscious expression of the truth of the Spirit, the Self, the Divinity, the integral spiritual Reality.

     But this is not an intellectual knowledge which can be learned and completed in our present mould of consciousness; it must be an experience, a becoming, a change of consciousness, a change of being. This brings in the evolutionary character of the Becoming and the fact that our mental ignorance is only a stage in our evolution. The integral knowledge, then, can only come by an evolution of our being and our nature, and that would seem to signify a slow process in Time such as has accompanied the other evolutionary transformations. But as against that inference there is the fact that the evolution has now become conscious

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and its method and steps need not be altogether of the same character as when it was subconscious in its process. The integral knowledge, since it must result from a change of consciousness, can be gained by a process in which our will and endeavour have a part, in which they can discover and apply their own steps and method: its growth in us can proceed by a conscious self-transformation. It is necessary then to see what is likely to be the principle of this new process of evolution and what are the movements of the integral knowledge that must necessarily emerge in it,—or, in other words, what is the nature of the consciousness that must be the base of the life divine and how that life may be expected to be formed or to form itself, to materialise or, as one might say, to “realise”.

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