We must not however pass from this idea,¹ as it is easy to pass, into another which is only a popular error,—that evolution is the object of existence. Evolution is not an universal law, it is a particular process, nor as a process has it any very wide applicability. Some would affirm that every particle of matter in the universe is bound to evolve life, mind, an individualised soul, a finally triumphant spirit. The idea is exhilarating, but impossible. There is no such rigid law, no such self-driven & unintelligent destiny in things. In the conceptions of the Upanishads Brahman in the world is not only Prajna, but Ishwara. He is not subject to law, but uses process. It is only the individual soul in a state of ignorance on which process seems to impose itself as law. Brahman on the other hand has an omnipotent power of selection and limitation. He is not bound to develop self-conscious individuality in every particle of matter, nor has He any object in such a colossal and monotonous application of one particular movement of things. He has nothing to gain by evolving, nothing to lose by not evolving. For to Him all being is only a play of His universal self-consciousness, the will so to exist the only reason of this existence and its own pleasurability its only object in existence. In that play He takes an equal delight in all, He is sama in ananda—an equal delight in the evolved state, the unevolved & the evolving. He is equal also in Being; when He has evolved Himself in the perfect man, He is no more than He already was in the leaf & clod. To suppose that all existence has one compelling purpose of growth, of progress, of consummation is to be guilty of the Western error and misunderstand the nature of being. Existence is already consummate, all change

1 It is not known what "idea" Sri Aurobindo is referring to here, or whether the writing in which he discussed it has survived.—Ed.

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& variety in it is for delight, not for a gain or a development. The Vedantist cannot admit that anything is really developed in the sense of something new emerging into existence by whatever combination or accident which had no previous being. Nasato vidyate bhavah. That which was not cannot come into existence. The play of Brahman is not in its real nature an evolution, but a manifestation, it is not an adding of something that was wanting or a developing of something that was non-existent, but merely a manifesting of something that was hidden. We are already what we shall become. That which is still future in matter, is present in spirit.

We say, then, in the Vedanta that if the human form appears on earth or the tree grows out of the seed, it is because the human form already exists in the seed that is cast into the womb and the form and nature of the tree already exists in the seed that is cast into the earth. If there were not this preexistence as idea or implied form in the seed, there would be no reason why any seed should bring forth according to its kind. The form does not indeed exist sensibly in the form of consciousness which we see as matter, but in the consciousness itself it is there, and therefore there is a predisposition in the matter to produce that form & no other, which is much more than tendency, which amounts to a necessity. But how came this preconception into unintelligent matter? The question itself is erroneous in form; for matter is not unintelligent, but itself a movement of conceiving Spirit. This conceiving Spirit which in man conceives the idea of human form, being one in the mind of the man, in his life principle, in every particle of his body, stamps that conception on the life principle so that it becomes very grain of it, stamps it on the material part so that it becomes very grain of it, so that when the seed is cast into the woman, it enters full of the conception, impregnated with it in the whole totality of its being. We can see how this works in man; we know how the mental conceptions of the father & mother work powerfully to shape body, life & temperament of the son. But we do not perceive how this works in the tree, because we are accustomed to dissociate from the tree all idea of mind & even of life. We therefore talk vaguely of the

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law of Nature that the tree shall produce according to its kind without understanding why such a law should exist. Vedanta tells us that the process in the tree is the same as in man, except that mind not being active & self-conscious cannot produce those variations of delicate possibility which are possible in the human being. The supramental conceiving Spirit stamps, through unconscious mind, on the life principle in the tree and on all matter in the tree the conception of its nature & kind so that the seed falls into earth with every atom of its being full of that secret conception and every moment of the tree's growth is presided over by the same fixed idea. Not only in thinking man & living tree but in substances in which life & mind are inactive, this conceiving Spirit presides & determines its law & form. So 'rthān vyadadhach chhaswatibhyah samabhyah.

We must not for a moment imagine that Brahman of the Upanishads is either an extracosmic God entering into a cosmos external to Him or that last refuge of the dualising intellect, an immanent God. When Brahman the conceiving Spirit is said to be in life & mind and matter, it is only as the poet is said to be in his own thought and creations; as a man muses in his mind, as the river pours forward in swirls & currents. It would be easy, by quoting isolated texts from the Upanishads, to establish on them any system whatever; for the sages of the Upanishads have made it their business to see Brahman in many aspects, from many standpoints, to record all the most important fundamental experiences which the soul has when it comes into contact with the All, the Eternal. This they did with the greater freedom because they knew that in the fundamental truth of this All & Eternal, the most varied & even contradictory experiences found their harmony & their relative truth and necessity to each other. The Upanishads are Pantheistic, because they consider the whole universe to be Brahman, yet not Pantheistic because they regard Brahman as transcendental, exceeding the universe & in his final truth other than phenomena. They are Theistic because they consider Brahman as God & Lord of His universe, immanent in it, containing it, governing & arranging it; yet not Theistic because they regard the world also as God, containing

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Himself & dwelling in Himself. They are polytheistic because they acknowledge the existence, power & adorability of Surya-Agni, Indra and a host of other deities; yet not polytheistic, because they regard them as only powers and names & personalities of the one Brahman. Thus it is possible for the Isha Upanishad to open with the idea of the indwelling God, Isha vasyam jagat, to continue with the idea of the containing Brahman, Tasminn apo Matariswa dadhati, and at the same time to assert the world, the jagat, also as Brahman, Tad ejati, sa paryagat. That this catholicity was not born of incoherence of thinking is evident from the deliberate & precise nicety [of] statement both in the Gita & the Upanishad. The Gita continually dwells on God in all things, yet it says Naham teshu te mayi, "I am not in them, they are in me"; and again it says God is Bhutabhrit not bhutastha, and yet na cha matsthani bhutani pashya me yogam aishwaram. "I bear up creatures in myself, I do not dwell in them; they exist in me, & yet they do not exist in me; behold my divine Yoga." The Upanishads similarly dwell on the coexistence of contradictory attributes in Brahman, nirguno guni, anejad ekam manaso javiyo, tadejati tannaijati. All this is perfectly intelligible & reconcilable, provided we never lose sight of the key word, the master thought of the Upanishads, that Brahman is not a Being with fixed attributes, but absolute Being beyond attributes yet, being absolute, capable of all, and the world a phenomenal arrangement of attributes in Intelligent Being, arranged not logically & on a principle of mutual exclusion, but harmoniously on a principle of mutual balancing & reconciliation. God's immanence & God's extramanence, God's identity with things & God's transcendence of things, God's personality & God's impersonality, God's mercy & God's cruelty & so on through all possible pairs of opposites, all possible multiplicity of aspects, are but the two sides of the same coin, are but different views of the same scene & incompatible or inharmonious to our ideas only so long as we do not see the entire entity, whole vision.

In Himself therefore God has arranged all objects according to their nature from years sempiternal. He has fixed from the

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beginning the relations of his movements in matter, mind and life. The principle of diversity in unity governs all of them. The world is not comprised of many substances combining variously into many forms,—like the elements of the chemist, which now turn out not to be elements,—nor yet of many substances composing by fusion one substance,—as hydrogen & oxygen seem to compose water,—but is always & eternally one substance variously concentrated into many elements, innumerable atoms, multitudinous forms. There are not many lives composing by their union & fusion or by any other sort of combination one composite life, as pluralistic theories tend to suppose, but always & eternally one Life variously active in multitudinous substantial bodies. There are not many minds acting upon each other, mutually penetrative and tending to or consciously seeking unity, as romantic theories of being suppose, but always & eternally one mind variously intelligent in innumerable embodied vitalities. It is because of this unity that there is the possibility of contact, interchange, interpenetration and recovery of unity by & between substance & substance, life & life, mind and mind. The contact & union is the result of oneness; the oneness is not the result of contact & union. This world is not in its reality a sum of things but one unalterable transcendental integer showing itself to us phenomenally as many apparent fractions of itself,—fractional appearances simultaneous in manifestation, related in experience. The mind & sense deal with the fractions, proceed from the experience of fractions to the whole; necessarily, therefore, they arrive at the idea of an eternal sum of things; but this totality of sum is merely a mental symbol, necessary to the mind's computations of existence. When we rise higher, we find ourselves confronted with a unity which is transcendental, an indivisible and incomputable totality. That is Parabrahman, the Absolute. All our thoughts, perceptions, experiences are merely symbols by which the Absolute is phenomenally represented to the movements of its own Awareness conditioned as matter, life, mind or supermind.

Just as each of these tattwas, principles of being, movements of Chit, conditions of Ananda which we call life, matter, mind,

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are eternally one in themselves embracing a diversity of mere transient forms & individual activities which emerge from, abide in & one day return into their totality, material form into the substance of the pancha bhutas, individual life into the oceanic surge of the world-pervading life principle, individual mind, whenever that is dissolved, into the secret sukshmatattwa or sea of subtle mind-existence, so also these three tattwas & all others that may exist are a diversity embraced in an eternal unity—the unity of Brahman. It is Brahman who moves densely as the stability of matter, forcefully as the energy of life, elastically in the subtlety of mind. Just as different vibrations in ether produce the appearances to sense which we call light & sound, so different vibrations in Chit produce the various appearances to Chit which we call matter, life & mind. It is all merely the extension of the same principle through stair & higher stair of apparent existence until, overcoming all appearances, we come to the still & unvibrating Brahman who, as we say in our gross material language, contains it all. The Sankhya called this essential vibration the kshobha, disturbance in Prakriti, cosmic ripple in Nature. The Vedanta continually speaks of the world as a movement. The Isha speaks of things as jagatyam jagat, particular movement in the general movement of conscious Being steadily viewed by that Being in His own self-knowledge, atmani atmanam atmana, self by self in self. This is the motion & nature of the Universe.

This then is Matter, a particular movement of the Brahman, one stream, one ocean of His consciousness fixed in itself as the substance of form. This is life, mind; other movements, other such streams or oceans active as material of thought & vitality. But if they are separate, though one, how is it that they do not flow separately—for obviously in some way they meet, they intermingle, they have relations. Life here evolves in body; mind here evolves in vitalised substance. It is not enough to say, as we have said, that the conception of Brahman is stamped in grain of mind, through mind in grain of life, through life in grain of matter & so produces particular form. For what we actually start with seems to be not life moulding matter, but life evolving out

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of matter or at least in matter. Afterwards, no doubt, its needs & circumstances react on matter & help to mould it. Even if we suppose the first moulding to be only latent life and mind, the primacy of matter has to be explained.

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