{"id":2183,"date":"2013-07-13T01:39:58","date_gmt":"2013-07-13T01:39:58","guid":{"rendered":"http:\/\/localhost\/?p=2183"},"modified":"2013-07-13T01:39:58","modified_gmt":"2013-07-13T01:39:58","slug":"32-chapter-xiv-the-passive-and-the-active-brahman-vol-23-24-the-synthesis-of-yoga","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/23-24-the-synthesis-of-yoga\/32-chapter-xiv-the-passive-and-the-active-brahman-vol-23-24-the-synthesis-of-yoga","title":{"rendered":"-32_Chapter XIV The Passive and the Active Brahman.htm"},"content":{"rendered":"

<\/p>\n

\n\n\n
\n\t\t\t<\/p>\n

\n\t\t\tChapter XIV <\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tThe Passive and the Active Brahman
\n<\/font><\/b><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tT<\/font>HE DIFFICULTY<\/b> which the mental being experiences in
\narriving at an integral realisation of true being and world-being may be met by following one or other of two different lines of his self-development. He may evolve himself from plane to plane of his own being and embrace on each successively
\nhis oneness with the world and with Sachchidananda realised as the Purusha and
\n\t\t\tPrakriti, Conscious-Soul and Nature-Soul of that plane, taking into
\n\t\t\thimself the action of the lower grades of being as he ascends. He
\n\t\t\tmay, that is to say, work out by a sort of inclusive process of
\n\t\t\tself-enlargement and transformation the evolution of the material
\n\t\t\tinto the divine or spiritual man. This seems to have been the method
\n\t\t\tof the most ancient sages of which we get some glimpse in the Rig
\n\t\t\tVeda and some of the Upanishads.\u00b9<\/font> He may, on the other hand, aim straight at the realisation of pure self-existence on the highest plane of
\nmental being and from that secure basis realise spiritually under the conditions of his mentality the process by which the selfexistent becomes all existences, but without that descent into the self-divided egoistic consciousness which is a circumstance
\nof evolution in the Ignorance. Thus identified with Sachchidananda in the universal self-existence as the spiritualised mental
\nbeing, he may then ascend beyond to the supramental plane of the pure spiritual existence. It is the latter method the stages of
\nwhich we may now attempt to trace for the seeker by the path of knowledge. <\/p>\n

\n\t\t\tWhen the sadhaka has followed the discipline of withdrawal from the various identifications of the self with the ego, the mind,
\nthe life, the body, he has arrived at realisation by knowledge of a pure, still, self-aware existence, one, undivided, peaceful, <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t\u00b9<\/font> Notably, the Taittiriya Upanishad.
\n \t\t\t<\/font> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>400<\/font><\/p>\n

\n

\n\t\t\tinactive, undisturbed by the action of the world. The only relation that this Self seems to have with the world is that of a disinterested Witness not at all involved in or affected or even
\ntouched by any of its activities. If this state of consciousness is pushed farther one becomes aware of a self even more remote
\nfrom world-existence; all that is in the world is in a sense in that Self and yet at the same time extraneous to its consciousness, non-existent in its existence, existing only in a sort of unreal mind, \u2014 a dream therefore, an illusion. This aloof and
\ntranscendent Real Existence may be realised as an utter Self of one’s own being; or the very idea of a self and of one’s own
\nbeing may be swallowed up in it, so that it is only for the mind an unknowable That, unknowable to the mental consciousness
\nand without any possible kind of actual connection or commerce with world-existence. It can even be realised by the mental being
\nas a Nihil, Non-Existence or Void, but a Void of all that is in the world, a Non-existence of all that is in the world and yet
\nthe only Reality. To proceed farther towards that Transcendence by concentration of one’s own being upon it is to lose mental
\nexistence and world-existence altogether and cast oneself into the Unknowable. <\/p>\n

\n\t\t\tThe integral Yoga of knowledge demands instead a
\n\t\t\tdivine return upon world-existence and its first step must be to realise the Self as the All, sarvam brahma<\/i>. First, concentrating
\non the Self-existent, we have to realise all of which the mind and senses are aware as a figure of things existing in this pure
\nSelf that we now are to our own consciousness. This vision of the pure self translates itself to the mind-sense and the mind-perception as an infinite Reality in which all exists merely as name and form, not precisely unreal, not a hallucination or a
\ndream, but still only a creation of the consciousness, perceptual and subtly sensible rather than substantial. In this poise of the
\nconsciousness all seems to be, if not a dream, yet very much like a representation or puppet-show taking place in the calm,
\nmotionless, peaceful, indifferent Self. Our own phenomenal existence is part of this conceptual movement, a mechanical form
\nof mind and body among other forms, ourselves a name of being <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>401<\/font> 
\n <\/p>\n

\n

\n\t\t\tamong other names, automatically mobile in this Self with its
\nall-encompassing, still self-awareness. The active consciousness of the world is not present in this state to our realisation, because
\nthought has been stilled in us and therefore our own consciousness is perfectly still and inactive,
\n\u2014 whatever we do, seems to be
\npurely mechanical, not attended with any conscious origination by our active will and knowledge. Or if thought occurs, that
\nalso happens mechanically like the rest, like the movement of our body, moved by the unseen springs of Nature as in the plant
\nand element and not by any active will of our self-existence. For this Self is the immobile and does not originate or take part in
\nthe action which it allows. This Self is the All in the sense only of being the infinite One who is immutably and contains all names
\nand forms. <\/p>\n

\n\t\t\tThe basis of this status of consciousness is the mind’s exclusive realisation of pure self-existence in which consciousness is at rest, inactive, widely concentrated in pure self-awareness
\nof being, not active and originative of any kind of becoming. Its aspect of knowledge is at rest in the awareness of undifferentiated identity; its aspect of force and will is at rest in the awareness of unmodifiable immutability. And yet it is aware
\nof names and forms, it is aware of movement; but this movement does not seem to proceed from the Self, but to go on
\nby some inherent power of its own and only to be reflected in the Self. In other words, the mental being has put away
\nfrom himself by exclusive concentration the dynamic aspect of consciousness, has taken refuge in the static and built a wall
\nof non-communication between the two; between the passive and the active Brahman a gulf has been created and they stand
\non either side of it, the one visible to the other but with no contact, no touch of sympathy, no sense of unity between them.
\nTherefore to the passive Self all conscious being seems to be passive in its nature, all activity seems to be non-conscious in
\nitself and mechanical (jad<\/font>a<\/i>) in its movement. The realisation of .<\/i>
\nthis status is the basis of the ancient Sankhya philosophy which taught that the Purusha or Conscious-Soul is a passive, inactive,
\nimmutable entity, Prakriti or the Nature-Soul including even <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>402<\/font> 
\n  <\/p>\n

\n

\n\t\t\tthe mind and the understanding active, mutable, mechanical,
\nbut reflected in the Purusha which identifies itself with what is reflected in it and lends to it its own light of consciousness. When
\nthe Purusha learns not to identify himself, then Prakriti begins to fall away from its impulse of movement and returns towards
\nequilibrium and rest. The Vedantic view of the same status led to the philosophy
\n\t\t\tof the inactive Self or Brahman as the one reality and of all the
\n\t\t\trest as name and form imposed on it by a false activity of mental
\n\t\t\tillusion which has to be removed by right knowledge of the immutable
\n\t\t\tSelf and refusal of the imposition.\u00b2
\n\t\t\t<\/font>The two views really differ only in their language and their viewpoint; substantially, they are the same intellectual generalisation from the same spiritual experience. <\/p>\n

\n\t\t\tIf we rest here, there are only two possible attitudes towards the world. Either we must remain as mere inactive witnesses of
\nthe world-play or act in it mechanically without any participation of the conscious self and by mere play of the organs of
\nsense and motor-action.\u00b3 <\/font> In the former choice what we do is to approach as completely as possible to the inactivity of the passive
\nand silent Brahman. We have stilled our mind and silenced the activity of the thought and the disturbances of the heart, we have
\narrived at an entire inner peace and indifference; we attempt now to still the mechanical action of the life and body, to reduce it
\nto the most meagre minimum possible so that it may eventually cease entirely and for ever. This, the final aim of the ascetic
\nYoga which refuses life, is evidently not our aim. By the alternative choice we can have an activity perfect enough in outward
\nappearance along with an entire inner passivity, peace, mental silence, indifference and cessation of the emotions, absence of
\nchoice in the will. <\/p>\n

\n\t\t\tTo the ordinary mind this does not seem possible. As, emotionally, it cannot conceive of activity without desire and emotional preference, so intellectually it cannot conceive of activity
\nwithout thought-conception, conscious motive and energising of the will. But, as a matter of fact, we see that a large part of our <\/p>\n

\n\t\t\t <\/font><\/p>\n

\n\t\t\t\u00b2<\/font> adhyā<\/font>ropa<\/i>.    
\n\t\t\t \u00b3<\/font> .
\nkevalair indriyair<\/i>. Gita.<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>403<\/font>  
\n  <\/p>\n

\n

\n\t\t\town action as well as the whole activity of inanimate and merely
\nanimate life is done by a mechanical impulse and movement in which these elements are not, openly at least, at work. It may
\nbe said that this is only possible of the purely physical and vital activity and not of those movements which ordinarily depend
\nupon the functioning of the conceptual and volitional mind, such as speech, writing and all the intelligent action of human
\nlife. But this again is not true, as we find when we are able to go behind the habitual and normal process of our mental nature. It
\nhas been found by recent psychological experiment that all these operations can be effected without any conscious origination in
\nthe thought and will of the apparent actor; his organs of sense and action, including the speech, become passive instruments
\nfor a thought and will other than his. <\/p>\n

\n\t\t\tCertainly, behind all intelligent action there must be an intelligent will, but it need not be the intelligence or the will of the conscious mind in the actor. In the psychological phenomena of
\nwhich I have spoken, it is obviously in some of them the will and intelligence of other human beings that uses the organs,
\nin others it is doubtful whether it is an influence or actuation by other beings or the emergence of a subconscious, subliminal
\nmind or a mixed combination of both these agencies. But in this Yogic status of action by the mere organs,
\nkevalair indriyair<\/i>,
\nit is the universal intelligence and will of Nature itself working from centres superconscious and subconscious as it acts in the
\nmechanically purposeful energies of plant-life or of the inanimate material form, but here with a living instrument who is
\nthe conscious witness of the action and instrumentation. It is a remarkable fact that the speech, writing and intelligent actions
\nof such a state may convey a perfect force of thought, luminous, faultless, logical, inspired, perfectly adapting means to ends, far
\nbeyond what the man himself could have done in his old normal poise of mind and will and capacity, yet all the time he himself
\nperceives but does not conceive the thought that comes to him, observes in its works but does not appropriate or use the will
\nthat acts through him, witnesses but does not claim as his own the powers which play upon the world through him as through <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>404<\/font> 
\n  <\/p>\n

\n

\n\t\t\ta passive channel. But this phenomenon is not really abnormal
\nor contrary to the general law of things. For do we not see a perfect working of the secret universal Will and Intelligence in
\nthe apparently brute (jada<\/i>) action of material Nature? And it .<\/i>
\nis precisely this universal Will and Intelligence which thus acts through the calm, indifferent and inwardly silent Yogin who
\noffers no obstacle of limited and ignorant personal will and intelligence to its operations. He dwells in the silent Self; he allows
\nthe active Brahman to work through his natural instruments, accepting impartially, without participation, the formations of
\nits universal force and knowledge. <\/p>\n

\n\t\t\tThis status of an inner passivity and an outer action independent of each other is a state of entire spiritual freedom. The Yogin, as the Gita says, even in acting does no actions,
\nfor it is not he, but universal Nature directed by the Lord of Nature which is at work. He is not bound by his works, nor
\ndo they leave any after effects or consequences in his mind, nor cling to or leave any mark on his soul;4 they vanish and
\nare dissolved5 by their very execution and leave the immutable self unaffected and the soul unmodified. Therefore this would
\nseem to be the poise the uplifted soul ought to take, if it has still to preserve any relations with human action in the world-existence, an unalterable silence, tranquillity, passivity within, an action without regulated by the universal Will and Wisdom
\nwhich works, as the Gita says, without being involved in, bound by or ignorantly attached to its works. And certainly this poise
\nof a perfect activity founded upon a perfect inner passivity is that which the Yogin has to possess, as we have seen in the Yoga of
\nWorks. But here in this status of self-knowledge at which we have arrived, there is an evident absence of integrality; for there is still
\na gulf, an unrealised unity or a cleft of consciousness between the passive and the active Brahman. We have still to possess
\nconsciously the active Brahman without losing the possession of the silent Self. We have to preserve the inner silence, tranquillity, <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t4  .<\/i>
\nna karma lipyate nare<\/i>. Isha Upanishad.      5. praviliyante karmā<\/font>n<\/font>i<\/i>. Gita<\/font>.<\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>405<\/font>
\n  
\n  <\/p>\n

\n

\n\t\t\tpassivity as a foundation; but in place of an aloof indifference
\nto the works of the active Brahman we have to arrive at an equal and impartial delight in them; in place of a refusal to
\nparticipate lest our freedom and peace be lost we have to arrive at a conscious possession of the active Brahman whose joy of
\nexistence does not abrogate His peace, nor His lordship of all workings impair His calm freedom in the midst of His works. <\/p>\n

\n\t\t\tThe difficulty is created by the exclusive concentration of the mental being on its plane of pure existence in which consciousness is at rest in passivity and delight of existence at rest in peace of existence. It has to embrace also its plane of conscious
\nforce of existence in which consciousness is active as power and will and delight is active as joy of existence. Here the difficulty
\nis that mind is likely to precipitate itself into the consciousness of Force instead of possessing it. The extreme mental state of
\nprecipitation into Nature is that of the ordinary man who takes his bodily and vital activity and the mind-movements dependent
\non them for his whole real existence and regards all passivity of the soul as a departure from existence and an approach towards
\nnullity. He lives in the superficies of the active Brahman and while to the silent soul exclusively concentrated in the passive
\nself all activities are mere name and form, to him they are the only reality and it is the Self that is merely a name. In one
\nthe passive Brahman stands aloof from the active and does not share in its consciousness; in the other the active Brahman stands
\naloof from the passive and does not share in its consciousness nor wholly possess its own. Each is to the other in these exclusivenesses an inertia of status or an inertia of mechanically active non-possession of self if not altogether an unreality. But
\nthe sadhaka who has once seen firmly the essence of things and tasted thoroughly the peace of the silent Self, is not likely to
\nbe content with any state which involves loss of self-knowledge or a sacrifice of the peace of the soul. He will not precipitate
\nhimself back into the mere individual movement of mind and life and body with all its ignorance and straining and disturbance. Whatever new status he may acquire, will only satisfy him if it is founded upon and includes that which he has already <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>406<\/font> 
\n  <\/p>\n

\n

\n\t\t\t found to be indispensable to real self-knowledge, self-delight
\nand self-possession. <\/p>\n

\n\t\t\tStill there is the likelihood of a partial, superficial and temporary relapse into the old mental movement when he attempts again to ally himself to the activity of the world. To prevent
\nthis relapse or to cure it when it arrives, he has to hold fast to the truth of Sachchidananda and extend his realisation of
\nthe infinite One into the movement of the infinite multiplicity. He has to concentrate on and realise the one Brahman in all
\nthings as conscious force of being as well as pure awareness of conscious being. The Self as the All, not only in the unique
\nessence of things, but in the manifold form of things, not only as containing all in a transcendent consciousness, but as becoming
\nall by a constituting consciousness, this is the next step towards his true possession of existence. In proportion as this realisation
\nis accomplished, the status of consciousness as well as the mental view proper to it will change. Instead of an immutable Self containing name and form, containing without sharing in them the mutations of Nature, there will be the consciousness of the Self
\nimmutable in essence, unalterable in its fundamental poise but constituting and becoming in its experience all these existences
\nwhich the mind distinguishes as name and form. All formations of mind and body will be not merely figures reflected in the
\nPurusha, but real forms of which Brahman, Self, conscious Being is the substance and, as it were, the material of their formation.
\nThe name attaching to the form will be not a mere conception of the mind answering to no real existence bearing the name, but
\nthere will be behind it a true power of conscious being, a true self-experience of the Brahman answering to something that it
\ncontained potential but unmanifest in its silence. And yet in all its mutations it will be realised as one, free and above them. The
\nrealisation of a sole Reality suffering the imposition of names and forms will give place to that of eternal Being throwing itself
\nout into infinite becoming. All existences will be to the consciousness of the Yogin soul-forms and not merely idea-forms
\nof the Self, of himself, one with him, contained in his universal existence. All the soul-life, mental, vital, bodily existence of all <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 <\/font>407<\/font>
\n  <\/p>\n

\n

\n\t\t\tthat exists will be to him one indivisible movement and activity
\nof the Being who is the same forever. The Self will be realised as the all in its double aspect of immutable status and mutable
\nactivity and it is this that will be seen as the comprehensive truth of our existence.
\n   <\/p>\n

 <\/p>\n

\n\t\t\tPage \u2013 <\/font>408<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

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