{"id":1560,"date":"2013-07-13T01:35:41","date_gmt":"2013-07-13T01:35:41","guid":{"rendered":"http:\/\/localhost\/?p=1560"},"modified":"2013-07-13T01:35:41","modified_gmt":"2013-07-13T01:35:41","slug":"39-the-ascending-unity-vol-13-essays-in-philosophy-and-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/13-essays-in-philosophy-and-yoga\/39-the-ascending-unity-vol-13-essays-in-philosophy-and-yoga","title":{"rendered":"-39_The Ascending Unity.htm"},"content":{"rendered":"
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\n\t\t\tThe Ascending Unity <\/font><\/b>
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\n\t\t\t
\n\t\t\tT<\/font>HE HUMAN<\/b> mind loves a clear simplicity of view; the more trenchant a
\n\t\t\tstatement, the more violently it is caught \t\t\tby it and inclined to acceptance This is not only natural to our
\n\t\t\tfirst crudity of thinking, and the more attractive because \t\t\tit makes things delightfully easy to handle and saves an immense
\n\t\t\tamount of worry of enquiry and labour of reflection, \t\t\tbut, modified, it accompanies us to the higher levels of a more
\n\t\t\twatchful mentality Alexander’s method with the fateful knot \t\t\tis our natural and favourite dealing with the tangled web of things,
\n\t\t\tthe easy cut, the royal way, the facile philosophy of this \t\t\tand not this, that and not that, a strong yes and no, a simple
\n\t\t\tdivision, a pair of robust opposites, a clean cut of classification \t\t\tOur reason acts by divisions, even our ordinary illogical thought is
\n\t\t\ta stumbling and bungling summary analysis and arrangement \t\t\tof the experience that offers itself to us with such unending
\n\t\t\tcomplexity But the cleanest and clearest division is that which \t\t\tsets us most at ease, because it impresses on our still childlike
\n\t\t\tintelligence a sense of conclusive and luminous simplicity.<\/span><\/p>\n

\n\t\t\tBut the average mind enamoured
\n\t\t\tof a straight and plain thinking, for which, for a famous instance,
\n\t\t\tthat great doctor Johnson thought with the royal force dear to all
\n\t\t\tstrong men when he destroyed Berkeley’s whole philosophy by simply
\n\t\t\tkicking a stone and saying "There I prove the reality of matter," is not
\n\t\t\talone affected by this turn towards simple solutions Even \t\t\tthe philosopher, though he inclines to an intricate reasoning by the
\n\t\t\tway, is best delighted when he can get by it to some magnificently conclusive conclusion, some clean-cutting distinction
\n\t\t\tbetween Brahman and non-Brahman, Reality and unreality or \t\t\tany of the host of mental oppositions on which so many "isms" have
\n\t\t\tbeen founded These royal roads of philosophy have the \t\t\tadvantage that they are highly and grandly cut for the steps of
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\n\t\t\tthe metaphysical intellect and at the same time attract and
\n\t\t\toverpower the ordinary mind by the grandiose eminence of the peak \t\t\tin which they end, some snow-white heaven-cutting Matterhorn of
\n\t\t\tsovereign formula What a magnificent exterminating sweep \t\t\tdo we hear for instance in that old renowned sentence, brahma<\/i>   satyam
\n\t\t\tjagan mithyā<\/i>, the Eternal alone is true, the universe is
\n\t\t\ta \t\t\tlie, and how these four victorious words seem to settle the whole
\n\t\t\tbusiness of God and man and world and life at once and for ever \t\t\tin their uncompromising antithesis of affirmation and negation But
\n\t\t\tafter all perhaps when we come to think more at large about \t\t\tthe matter, we may find that Nature and Existence are not of the
\n\t\t\tsame mind as man in this respect, that there is here a great \t\t\tcomplexity which we must follow with patience and that those ways of
\n\t\t\tthinking have most chance of a fruitful truth-yielding, \t\t\twhich like the inspired thinking of the Upanishads take in many
\n\t\t\tsides at once and reconcile many conflicting conclusions One \t\t\tcan hew material for a hundred philosophies out of the Upanishads as
\n\t\t\tif from some bottomless Titans’ quarry and yet no \t\t\tmore exhaust it than one can exhaust the opulent bosom of our mother
\n\t\t\tEarth or the riches of our father Ether.<\/span><\/p>\n

\n\t\t\tMan began this familiar process of simple cuttings by emphasising
\n\t\t\this sense of himself as man; he made of himself a being separate,
\n\t\t\tunique and peculiar in this world, for whom or round whom everything
\n\t\t\telse was supposed to be created, \u2014and all the rest, the subhuman
\n\t\t\texistence, animal, plant, inanimate object, everything to the
\n\t\t\toriginal atom seemed to him a creation different from himself, separate, of another nature; he condemned all to
\n\t\t\tbe without a soul, he was the one ensouled being He saw \t\t\tlife, defined it by certain characters that struck his mind, and set
\n\t\t\tapart all other existence as non-living, inanimate He looked \t\t\tat his earth, made it the centre of the universe, because the one
\n\t\t\tinhabited scene of embodied souls or living beings; but the \t\t\tinnumerable other heavenly bodies were only lights to illumine
\n\t\t\tearth’s day or to relieve her night He perceived the insufficiency \t\t\tof this one earthly life only to create another opposite definition
\n\t\t\tof a perfect heavenly existence and set it in the skies he saw \t\t\tabove him He perceived his "I" or self and conceived of it as a  
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\n\t\t\tseparate embodied ego, the centre of all his earthly and heavenly
\n\t\t\tinterests, and cut off all other being as the not-I which was there \t\t\tfor him to make the best use he could out of it for this little
\n\t\t\tabsorbing entity When he looked beyond these natural sense-governed divisions, he still followed the same logical policy
\n\t\t\tConceiving of spirit, he cut it off sharply as a thing by itself,
\n\t\t\tthe \t\t\topposite of all that was not spirit; an antinomy between spirit and
\n\t\t\tmatter became the base of his self-conception, or else more \t\t\tamply between spirit on the one side and on the other mind, life and
\n\t\t\tbody Then conceiving of self as a pure entity, all else being \t\t\tnot-self was separated from it as of quite another character
\n\t\t\tIncidentally, with the eye of his inveterate dividing mind, he saw \t\t\tit as his own separate self and, just as before he had made the
\n\t\t\tsatisfaction of ego his whole business on earth, so he made the \t\t\tsoul’s own individual salvation its one all-important spiritual and
\n\t\t\theavenly transaction Or he saw the universal and denied \t\t\tthe reality of the individual, refusing to them any living unity or
\n\t\t\tcoexistent reality, or saw a transcendent Absolute separate \t\t\tfrom individual and universe so that these became a figment of the
\n\t\t\tunreal, Asat Being and Becoming are to his clean-cutting \t\t\tconfidently trenchant mind two opposite categories, of which one or
\n\t\t\tthe other must be denied, or made a temporary construction or a sum, or sicklied over with the pale hue of illusion, and
\n\t\t\tnot Becoming accepted as an eternal display of Being These \t\t\tconceptions of the sense-guided or the intellectual reason still
\n\t\t\tpursue us, but a considering wisdom comes more and more to \t\t\tperceive that conclusive and satisfying as they may seem and helpful
\n\t\t\tthough they may be for action of life, action of mind, \t\t\taction of spirit, they are yet, as we now put them, constructions
\n\t\t\tThere is a truth behind them, but a truth which does not really \t\t\tpermit of these isolations Our classifications set up too rigid
\n\t\t\twalls; all borders are borders only and not impassable gulfs \t\t\tThe one infinitely variable Spirit in things carries over all of
\n\t\t\thimself into each form of his omnipresence; the self, the Being \t\t\tis at once unique in each, common in our collectivities and one in
\n\t\t\tall beings God moves in many ways at once in his own \t\t\tindivisible unity  
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\n\t\t\tThe conception of man as a separate and quite peculiar being in the
\n\t\t\tuniverse has been rudely shaken down by a patient \t\t\tand disinterested examination of the process of nature He is
\n\t\t\twithout equal or peer and occupies a privileged position on \t\t\tearth, but is not solitary in his being; all the evolution is there
\n\t\t\tto explain this seeker of spiritual greatness embodied in a fragile \t\t\tbody and narrow life and bounded mind who in turn by his being and
\n\t\t\tseeking explains to itself the evolution The animal \t\t\tprepares and imperfectly prefigures man and is itself prepared in
\n\t\t\tthe plant, as that too is foreseen obscurely by all that precedes it in the terrestrial expansion Man himself takes up the
\n\t\t\tmiraculous play of the electron and atom, draws up through \t\t\tthe complex development of the protoplasm the chemical life of subvital things, perfects the original nervous system of the plant \t\t\tin the physiology of the completed animal being, consummates and
\n\t\t\trepeats rapidly in his embryonic growth the past evolution \t\t\tof the animal form into the human perfection and, once born, rears
\n\t\t\thimself from the earthward and downward animal proneness to the erect figure of the spirit who is already looking up to
\n\t\t\this farther heavenward evolution All the terrestrial past of \t\t\tthe world is there summarised in man, and not only has Nature given
\n\t\t\tas it were the physical sign that she has formed in him an \t\t\tepitome of her universal forces, but psychologically also he is one
\n\t\t\tin his subconscient being with her obscurer subanimal life, \t\t\tcontains in his mind and nature the animal and rises out of all this
\n\t\t\tsubstratum into his conscious manhood.<\/span><\/p>\n

\n\t\t\tWhatever soul there is in man is not a separate spiritual being
\n\t\t\twhich has no connection with all the rest of the terrestrial \t\t\tfamily, but seems to have grown out of it by a taking up of it all
\n\t\t\tand an exceeding of its sense by a new power and meaning of \t\t\tthe spirit This is the universal nature of the type man on earth,
\n\t\t\tand it is reasonable to suppose that whatever has been the past \t\t\thistory of the individual soul, it must have followed the course of
\n\t\t\tthe universal nature and evolution The separative pride which \t\t\twould break up the unity of Nature in order to make of ourselves
\n\t\t\tanother as well as a greater creation, has no physical warrant, \t\t\tbut has been found on the contrary to be contradicted by all  
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\n\t\t\tthe evidence; and there is no reason to suppose that it has any
\n\t\t\tspiritual justification The physical history of humankind is the \t\t\tgrowth out of the subvital and the animal life into the greater
\n\t\t\tpower of manhood; our inner history as indicated by our present \t\t\tnature, which is the animal plus something that exceeds it, must
\n\t\t\thave been a simultaneous and companion growing on the same \t\t\tcurve into the soul of humanity The ancient Indian idea which
\n\t\t\trefused to separate nature of man from the universal Nature or \t\t\tself of man from the one common self, accepted this consequence of
\n\t\t\tits seeing Thus the Tantra assigns eighty millions of plant and \t\t\tanimal lives as the sum of the preparation for a human birth and,
\n\t\t\twithout binding ourselves to the figure, we can appreciate the \t\t\tforce of its idea of the difficult soul evolution by which humanity
\n\t\t\thas come or perhaps constantly comes into being We can only \t\t\tget away from this necessity of an animal past by denying all soul
\n\t\t\tto subhuman nature.<\/span><\/p>\n

\n\t\t\tBut this denial is only one of the blind, hasty and presumptuous
\n\t\t\tisolations of the human mind which shut up in its own \t\t\tprison of separate self-perception refuses to see its kinship with
\n\t\t\tthe rest of natural being Because soul or spirit works in the \t\t\tanimal on a lower scale, we are not warranted in thinking that there
\n\t\t\tis no soul in him, any more than a divine or superhuman being would be justified in regarding us as soulless bodies or
\n\t\t\tsoulless minds because of the grovelling downward drawn \t\t\tinferiority of our half-animal nature The figure which we use when
\n\t\t\tsometimes we say of one of our own kind that he has \t\t\tno soul, is only a figure; it means only that the animal type of
\n\t\t\tsoul predominates in him over the more developed soul type \t\t\twhich we expect in the finer spiritual figure of humanity But this
\n\t\t\tanimal element is present in every mother’s son of us; it \t\t\tis our legacy, our inheritance from the common earth-mother: and how
\n\t\t\tspiritually do we get this element of our being or incur \t\t\tthe burden of this inheritance, if it is not the earning of our own
\n\t\t\tpast, the power we have kept from a bygone formative \t\t\texperience? The spiritual law of Karma is that the nature of each
\n\t\t\tbeing can be only the result of his past energies; to suppose \t\t\ta soul which assumes and continues a past karma that is not its  
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\n\t\t\town, is to cut a line of dissociation across this law and bring in
\n\t\t\tan unknown and unverified factor But if we admit it, we must \t\t\taccount for that factor, we must explain or discover by what law, by
\n\t\t\twhat connection, by what necessity, by what strange \t\t\timpulsion of choice a spirit pure of all animal nature assumes a
\n\t\t\tbody and nature of animality prepared for it by a lower order \t\t\tof being If there is no affinity and no consequence of past
\n\t\t\tidentity or connection, this becomes an unnatural and impossible \t\t\tassumption Then it is the most reasonable and concordant conclusion
\n\t\t\tthat man has the animal nature, \u2014and indeed if \t\t\twe consider well his psychology, we find that he houses many kinds
\n\t\t\tof animal souls or rather an amalgam of animal natures, \u2014because the developing self in him like the developed body has had
\n\t\t\ta past subhuman evolution This conclusion preserves \t\t\tthe unity of Nature and its developing order; and it concurs with
\n\t\t\tthe persistent evidence of an interaction and parallelism \t\t\twhich we perceive between the inward and the outward, the physical
\n\t\t\tand the mental phenomenon, \u2014a correspondence and \t\t\tcompanionship which some would explain by making mind a result and
\n\t\t\tnotation of the act of nerve and body, but which \t\t\tcan now be better accounted for by seeing in vital and physical
\n\t\t\tphenomenon a consequence and minor notation of a soul-action \t\t\twhich it at the same time hints and conceals from our
\n\t\t\tsense-bound
\n\t\t\tmentality Finally, it makes of soul or spirit, no longer \t\t\ta miraculous accident or intervention in a material universe, but a
\n\t\t\tconstant presence in it and the secret of its order and its \t\t\texistence.<\/span><\/p>\n

\n\t\t\tThe concession of an animal soul existence and of its
\n\t\t\tpast \t\t\tsubhuman births slowly and guardedly preparing the birth into
\n\t\t\thumanity cannot stop short at this abrupt line in the natural \t\t\tgradation For man epitomises in his being not only the animal
\n\t\t\texistence below him, but the obscurer subanimal being But if \t\t\tit is difficult for us to concede a soul to the despised animal form
\n\t\t\tand mind, it is still more difficult to concede it to the brute \t\t\tsubconscience of the subanimal nature Ancient belief made this
\n\t\t\tconcession with the happiest ease, saw a soul, a living godhead \t\t\teverywhere in the animate and in the inanimate and nothing was  
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\n\t\t\tto its view void of a spiritual existence The logical abstracting
\n\t\t\tintellect with its passion for clean sections intermediately \t\t\tswept away these large beliefs as an imaginative superstition or a
\n\t\t\tprimitive animism and, mastered by its limiting and dividing \t\t\tdefinitions, it drove a trenchant sectional cleavage between man and
\n\t\t\tanimal, animal and plant, animate and inanimate being But \t\t\tnow to the eye of our enlarging reason this system of intolerant
\n\t\t\tcleavages is in rapid course of disappearance The human mind \t\t\tis a development from what is inchoate in the animal mentality;
\n\t\t\tthere is, even, in that inferior type a sort of suppressed reason, for that name may well be given to a power of instinctive and
\n\t\t\tcustomary conclusion from experience, association, memory and nervous response, and man himself begins with these things
\n\t\t\tthough he develops out of this animal inheritance a free \t\t\thuman self-detaching power of reflective will and intelligence And
\n\t\t\tit is now clear that the nervous life which is the basis of that \t\t\tphysical mentality in man and animal, exists also in the plant with
\n\t\t\ta fundamental identity; not only so, but it is akin to us by \t\t\ta sort of nervous psychology which amounts to the existence of a
\n\t\t\tsuppressed mind A subconscient mind in the plant, it is now \t\t\tnot unreasonable to suggest,
\n\t\t\t\u2014but is it not at the summits of plant
\n\t\t\texperience only half subconscious? \u2014becomes conscient \t\t\tin the animal body When we go lower down, we find hints that there
\n\t\t\tare involved in the subvital most brute material forms the \t\t\trudiments of precisely the same energy of life and its responses.<\/span><\/p>\n

\n\t\t\tAnd the question then arises whether there is not an unbroken continuity in Nature, no scissions and sections, no unbridgeable
\n\t\t\tgulfs or impassable borders, but a complete unity, matter \t\t\tinstinct with a suppressed life, life instinct with a suppressed
\n\t\t\tmind, mind instinct with a suppressed energy of a diviner intelligence, each new form or type of birth evolving a stage in the
\n\t\t\tsuccession of suppressed powers, and there too the evolution \t\t\tnot at an end, but this large and packed intelligence the means of
\n\t\t\tliberating a greater and now suppressed self-power of the \t\t\tSpirit A spiritual evolution thus meets our eye in the world which
\n\t\t\tan inner force raises up a certain scale of gradations of \t\t\tits births in form by the unfolding of its own hidden powers to  
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\n\t\t\tthe greatness of its complete and highest reality The word of the
\n\t\t\tancient Veda stands, \u2014out of all the ocean of inconscience, apraketam salilam sarvam idam<\/i>, it is that one spiritual Existent who is
\n\t\t\tborn by the greatness of his own energy,
\ntapasas tan<\/i>   <\/i> mahinā ajāyata ekam<\/i> Where in this evolution does the thing \t\t\twe call soul make its first appearance? One is obliged to ask, was
\n\t\t\tit not there, must it not have been there from the first \t\t\tbeginnings, even though asleep or, as we may say, somnambulist in
\n\t\t\tmatter? If man were only a superior animal with a greater \t\t\trange of physical mind, we might conceivably say that there was no
\n\t\t\tsoul or spirit, but only three successive powers of Energy in \t\t\ta series of the forms of matter But in this human intelligence
\n\t\t\tthere does appear at its summit a greater power of spirit; we \t\t\trise up to a consciousness which is not limited by its physical
\n\t\t\tmeans and formulas This highest thing is not, as it might first \t\t\tappear, an unsubstantial sublimation of mind and mind a subtle
\n\t\t\tsublimation of living matter This greatness turns out to have \t\t\tbeen the very self-existent substance and power of our being; all
\n\t\t\tother things seem in comparison only its lesser forms of \t\t\titself which it uses for a progressive revelation; spirit in the end
\n\t\t\tproves itself the first and not only the last, Alpha as well as \t\t\tOmega, and the whole secret of existence from its beginning We come
\n\t\t\tto a fathomless conception of this all,
\nsarvam idam<\/i>, \t\t\tin which we see that there is an obscure omnipresent life in matter,
\n\t\t\tactivised by that life a secret sleeping mind, sheltered \t\t\tin that sleep of mind an involved all-knowing all-originating
\n\t\t\tSpirit But then soul is not to be conceived of as a growth or \t\t\tbirth of which we can fix a date of its coming or a stage in the
\n\t\t\tevolution which brings it to a first capacity of formation, \t\t\tbut rather all here is assumption of form by a secret soul which
\n\t\t\tbecomes in the self-seeking of life increasingly manifest to a \t\t\tgrowing self-conscience All assumption of form is a constant and
\n\t\t\tyet progressive birth or becoming of the soul,
\nsambhava<\/i>,  sambhūti<\/i>, \u2014the dumb and blind and brute is that and not only \t\t\tthe finely, mentally conscious human or the animal existence All
\n\t\t\tthis infinite becoming is a birth of the Spirit into form This \t\t\tis the truth, obscure at first or vague to the intelligence, but
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\n\t\t\tluminous to an inner experience, on which the ancient Indian idea of
\n\t\t\trebirth took its station.<\/span><\/p>\n

\n\t\t\tBut the repeated birth of the same individual does not at first
\n\t\t\tsight seem to be indispensable in this overpowering universal unity To the logical intellect it might appear to be a
\n\t\t\tcontradiction, since all here is the one self, spirit, existence
\n\t\t\tborn \t\t\tinto nature, assuming a multitude of forms, ascending many
\n\t\t\tgradations of its stages of self-revelation That summary cutting \t\t\tof existence into the I and the not-I which was the convenience of
\n\t\t\tour egoistic notion of things, a turn of mind so powerful for \t\t\taction, would seem to be only a practical or a mechanical device of
\n\t\t\tthe one Spirit to support its separative phenomenon of birth \t\t\tand conscious variation of combined proceeding, a sorcerer’s trick
\n\t\t\tof the universal intelligence; it is only apparent fact of \t\t\tbeing, not its truth,
\n\t\t\t\u2014there is no separation, only a universal
\n\t\t\tunity, one spirit But may not this again be a swinging away to \t\t\tthe opposite extreme? As the ego was an excessive scission in the
\n\t\t\tunity of being, so this idea of an ocean of unity in which \t\t\tour life would be only an inconstant momentary wave, may be a
\n\t\t\tviolent excision of something indispensable to the universal \t\t\torder Individuality is as important a thing to the ways of the
\n\t\t\tSpirit of existence as universality The individual is that potent \t\t\tsecret of its being upon which the universal stresses and leans and
\n\t\t\tmakes the knot of power of all its workings: as the individual grows in consciousness and sight and knowledge and all divine
\n\t\t\tpower and quality, increasingly he becomes aware of the \t\t\tuniversal in himself, but aware of himself too in the universality,
\n\t\t\tof his own past not begun and ended in the single transient body, \t\t\tbut opening to future consummations If the aim of the universal in
\n\t\t\tour birth is to become self-conscient and possess and enjoy \t\t\tits being, still it is done through the individual’s flowering and
\n\t\t\tperfection; if to escape from its own workings be the last end,
\n\t\t\tstill \t\t\tit is the individual that escapes while the universal seems content
\n\t\t\tto continue its multitudinous births to all eternity Therefore the \t\t\tindividual would appear to be a real power of the Spirit and not a
\n\t\t\tsimple illusion or device, except in so far as the universal \t\t\ttoo may be, as some would have it, an immense illusion or  
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\n\t\t\ta grand imposed device On this line of thinking we arrive at the
\n\t\t\tidea of some great spiritual existence of which universal \t\t\tand individual are two companion powers, pole and pole of its
\n\t\t\tmanifestation, indefinite circumference and multiple centre of \t\t\tthe activised realities of its being.<\/span><\/p>\n

\n\t\t\tThis is a way of seeing
\n\t\t\tthings, harmonious at least in its \t\t\tcomplexity, supple and capable of a certain all-embracing scope,
\n\t\t\twhich we can take as a basis for our ideas of rebirth, \u2014an \t\t\tascending unity, a spirit involved in material existence which
\n\t\t\tscales wonderfully up many gradations through life to organised \t\t\tmind and beyond mind to the evolution of its own complete
\n\t\t\tself-conscience, the individual following that gradation and the \t\t\tpower for its self-crowning If human mind is the last word of its
\n\t\t\tpossibility on earth, then rebirth must end in man and proceed \t\t\tby some abrupt ceasing either to an existence on other planes or to
\n\t\t\tan annulment of its spiritual circle But if there are higher \t\t\tpowers of the spirit which are attainable by birth, then the ascent
\n\t\t\tis not finished, greater assumptions may lie before the soul which \t\t\thas now reached and is lifted to a perfecting of the high scale of
\n\t\t\thumanity It may even be that this ascending rebirth is not \t\t\tthe long upward rocket shooting of a conscious being out of matter
\n\t\t\tor its whirling motion in mind destined to break up and \t\t\tdissolve in some high air of calm nothingness or of silent timeless
\n\t\t\tinfinity, but a progress to some great act and high display of the \t\t\tDivinity which shall give a wise and glorious significance to his
\n\t\t\tpersistent intention in an eternal creation Or that at least may \t\t\tbe one power of the Eternal’s infinite potentiality.<\/span><\/p>\n

\t\t\t <\/p>\n


\n\t\t\tPage \u2013
\n\t\t\t316<\/span><\/p>\n

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