{"id":2574,"date":"2013-07-13T01:42:31","date_gmt":"2013-07-13T01:42:31","guid":{"rendered":"http:\/\/localhost\/?p=2574"},"modified":"2013-07-13T01:42:31","modified_gmt":"2013-07-13T01:42:31","slug":"42-consciousness-and-the-inconscient-vol-12-essays-divine-and-human","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/12-essays-divine-and-human\/42-consciousness-and-the-inconscient-vol-12-essays-divine-and-human","title":{"rendered":"-42_Consciousness and the Inconscient.htm"},"content":{"rendered":"
\n\n\n
<\/p>\n

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

\n

<\/p>\n

Consciousness and the Inconscient<\/b><\/span><\/font><\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

Inconscience
\n<\/b>
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

93 <\/b>
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n

World and life can be looked at from one of two opposite
\nvision-bases \u2014 observed in the light of the knowledge that looks below and sees as the foundation of things the Inconscient from which
\nour physical birth took its rise or experienced in the light of the knowledge that looks above and draws the radiations it throws
\nupon all around it from the Superconscient which is our soul’s source. These two conflicting light-streams\u2014which yet at their
\nextreme points seem almost to meet or at least touch the same mystery\u2014yet shed at first opposite values on the phenomenon
\nof conscious life in matter and illumine in contrary senses the destiny of man and his place in world-existence; for in the light
\nfrom above it assumes a supreme significance, in the light from below a supreme insignificance.
\n<\/span> <\/p>\n

\n

For if we look from one side, consciousness appears as a circumstance, a thing secondary or even accidental, a little flickering temporary uncertain light in a vast darkness of inconscient world-systems; if we look from the other it is the slowly delivered
\nbut not yet perfectly released blaze of that which supported all along this seemingly inconscient creation, subtly concealed in
\nits very cells, molecules, atoms, electrons or whatever still more infinitesimal whorls of motional force-substance have been made
\nits base. Either then consciousness is a perishable jet of flame shooting up out of the slime of this obscure teeming morass we
\ncall Matter, a strange inexplicable temporary freak sprung from gas and plasm, chromosome and gene, gland and hormone\u2014we know not well how even when we have found the process,   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 290<\/font><\/span><\/p>\n

\n

\n

and know not at all why and can never know and hardly need
\nto know, since the whole thing is a meaningless and eventually purposeless miracle of incalculable Chance or blind Necessity,\u2014or if it is not this, then it is the very Flame which, dynamic and hidden, has shaped all these things and now, overt and revealed,
\ncan work openly on them and on itself to use, to uplift, to subtilise, to refine, to liberate, to transfigure.
\n<\/span> <\/p>\n

\n

If the first view is right, the view so long pressed on us by physical Science, then this very universe itself is but a queer
\nparadoxical movement of mindless eyeless Force or of a brute substance emanating purposeless energy, which yet works as if it
\nhad a purpose; for it produces by some inconscient compulsion on itself a steady succession of evolutionary forms that carry
\nthemselves as if they had an aim and a meaning, although in the nature of things they can really have none. The whole is a
\nmechanism which automatically turns out what it must with a certain inevitability but has no comprehending Intelligence, no
\nintuitive Power behind it to determine its use. Universal Nature is a Chance that works as if it were a Necessity or else perhaps a
\nNecessity that works like a self-regulating Chance. What seems to be consciousness has come out of this machine just like everything else in this singular freak-universe, constituted somehow, miraculously, impossibly, as the plant and the flower came out
\nof the seed, somehow constituted, or as different chemical atoms are mysteriously constituted out of variant numbers of identical
\nelectrons, or as water leaps inexplicably into birth by a combination in exact measure of two gases. We have discovered that by
\njust this process it came,\u2014consciousness, the flower, the atom, water,\u2014but how it could come into being by such a process is an
\nunsolved riddle and how it took this form out of such a mother or could be the result of such ingredients and what each of these
\nthings in itself is remains unknowable. It is or has so become (or perhaps is not, but only so seems to our senses)\u2014but that is all,
\nfor more than this science limited by its methods cannot tell and speculative philosophy itself with all its range and licence can
\nhardly conjecture. And it does not much matter; for after all this consciousness which emerged obscurely in Time will in a later
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 291<\/font><\/span><\/p>\n

\n

\n

Time disappear with its living vessels and be as if it had never
\nbeen leaving behind the Inconscient still busy with its perpetual and empty labour. And perhaps indeed this consciousness is not
\nreally consciousness at all but only a sort of strange vibrant typewriting of conventional signs by which the Inconscient records
\nto itself its own mechanical values; for things are not what they seem, colour is not colour but only a fictitious sign, all things
\nperhaps are mere signs of bundled vibrations and consciousness itself nothing else. However we look at it, it would seem very
\nmuch as if this universal Energy which creates these strange, inexplicable, impossible things or semblances that yet in a way are,
\nwere only a sort of Maya, like that of the Illusionists, aghatanaghatana-patiyasi<\/i>, very skilful to make happen things that cannot
\nhappen, a huge senseless well organised paradox, a sequently arranged mass of inevitable inconsequences, a defiance to reason of
\nwhich reason is the last brilliant but bewildered outcome. And of all these phenomenal appearances, the uprising of consciousness
\nis perhaps the most paradoxical, the least inevitable,\u2014Nature’s most accidental,
\n\tmost startling inconsequence.
\n\t\t\t<\/span> <\/p>\n

\n

And again in this reading of the universe,
\n\tmore baffling than any unbelievable belief\u2014credo quia incredibile<\/i>,\u2014with which
\never dogmatic theology or mystic philosophy has challenged us, man loses all his cosmic value. An infinitesimal little creature on
\na tiny speck of matter lost amidst a whirling multitude of stupendous universes most or all of them perhaps vacant of life and
\nthought and made for no other end but simply to whirl, he is (justifying Scripture) even as the worm is\u2014only an edition de luxe,
\nwith copious developments and commentaries, of the same laborious but useless text, the same minute, careful, well-arranged,
\npainstaking but insignificant script that we see already in the ant and the termite. Individual man lasts for a few years which are in
\nthe aimless vastness of the universe of no more matter than the few days or weeks or months of the insect. The race indeed has
\nendured for millions of years and may endure for some centuries, some thousands, myriads or millions of years longer; but what
\nare these millions in the incalculable aeons of the cosmos? The termite perhaps was before man and may be there when he has
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 292<\/font><\/span><\/p>\n

\n

\n

disappeared, perhaps massacring his kind out of existence or destroyed by his own science; it has like man done against adverse conditions extraordinary miracles of intelligence (having yet, it
\nseems, no intelligence with which to do them), built immense fortified cities, cultivated earth, organised remarkable societies,
\nadapted means to end and overcome a step-motherly Nature. Each has an equal value for itself which arrives after all only
\nto the passion Nature has put in each species for survival, for exploitation of its life; for each other their only significance is
\nto come annoyingly and destructively in each other’s way; for the universe\u2014at least the universe as Science has described it\u2014both have an equal non-value, for to it neither can matter, since they will disappear and the world go on interminably as it
\ndid without them. Vanity of vanities, Science teaches us even as did the world’s Scriptures; out of nothingness we came and into
\nnothingness we shall sink hereafter. All that we are and think and create [and] do, however wonderful to our own eyes, or
\neven if really wonderful in the mind’s values, is but a bubble, a vibration, a plasmic pullulation on the surface of Matter.
\n<\/span> <\/p>\n

\n

This is one side of the picture; but there is another.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

94<\/b>
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

If there is a consciousness in Matter, however secret and involved, there must be a consciousness secret and involved in the
\nInconscient.
\n\t\t\t<\/span> <\/p>\n

\n

But the question then arises whether such a thing can be
\nany more than there can be a square circle [or] cold fire. “Not even a hundred declarations of the Veda,” says Shankara, “could
\nprove the coldness of fire.” There are psychologists who deny that there is or can be any such thing as the subconscious, for it
\nis a flat self-contradiction to speak of a consciousness which is below the level of consciousness. To be conscious is to be aware
\nof self and things or at least of things, with whatever limitation, as a man’s or an animal’s waking mind is aware.
\n\t\t\t<\/span> <\/p>\n

\n

To a certain thought it might seem that only the surface of things is knowable, the rest either does not or cannot exist or
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 293<\/font><\/span><\/p>\n

\n

\n

must be left in the shadow of an inevitable agnosticism. There
\nare no depths [or they] are, as Bertrand Russell would have us believe, an uninhabited emptiness; there is no inner sky except
\nthe sky of thought or an abstract void crossed by the wandering wings of the Idea; if there is a sky behind the sky, it is such
\na Void, a void of unattainable superconscience. But this too is an imagination, a nonexistence. There can be no consciousness
\nin the Inconscient, no Conscious in unconscious things, no superconscience.
\n\t\t\t<\/span> <\/p>\n

\n

\tIf that were so, it would be impossible to have any true or whole knowledge. For our mind is an Ignorance searching
\nfor knowledge and arriving at representations or figures of it, it can never be except by a miraculous transformation something
\nthat knows, still less knows truly and knows all. But knowledge exists somewhere, knowledge is possible and a seeking ignorance
\nis not our first and last fate. Our boundaries are lost [ . . . ], the depths teem [or] are no longer vacant, the sky above mind is
\npeopled with winged realities. The subconscient is disburdened of its strange contents, the superconscient becomes the top [of]
\nconsciousness, the peak of knowledge, there is a Conscient in unconscious things. Let us look then with the eye of the Ignorance first but also with the eye of this greater knowledge at the subconscient, at Inconscience, at the superconscient top of
\nthings. An immediate change will take place in our conception of self and our outlook on the universe.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

95<\/b>
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

\tThe subconscious is a fact of our mentality. It is not the fact that
\nour whole being, even our whole mentality, is on the surface. There are concealed heights, there are hidden gulfs, there are
\ncrowded spaces behind the front wall, below the threshold, in the unseen mental environment. There is a vast inconscient below
\nus, an infinite superconscience above us. All these are part of a secret consciousness in the world, but also part of our own hidden being of which we are not aware or only intermittently and ignorantly or only, in our ultimate evolution, eventually aware.
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 294<\/font><\/span><\/p>\n

\n

\n

Even in our ordinary experience there are moments in which
\none or other of these things becomes apparent, acts in our daily actions or peers out above the surface and replaces our absent
\nand inattentive mind. We start writing and finish the writing without knowing what we have written. We are walking with
\nour mind aware and guiding our course,\u2014the [?outer] mind,\u2014but we continue to walk and find ourselves after a time farther on
\nthe intended way or beyond the intended goal or turn and have to retrace our steps. In an unconscious or half conscious moment
\nwords pour from our lips which we would never have spoken if we had used our fully awake mind and will. What is it that
\nthus takes up the writing, the walk, the speech and completes our intention or betrays us? It must be either something of the
\nmind behind or below its active surface movement or something of a driving life-force or action of the body.
\n\t\t\t<\/span> <\/p>\n

\n

But in the first explanation there must be a part of the mind, not our conscious thought and will that is capable of
\ncontinuing automatically a course once habitual or previously fixed or pursuing of itself the direction accustomed or repetitive.
\nIt is capable not only of execution but of a radical direction, even a misdirection. This means a consciousness at conscious work,
\nhowever vague or latently automatic, and can only be described as a subconscient or at least partly subconscious or subjacent, an
\nunderlying something else akin to consciousness. This is the first sign of a subconscient mind or of a secret consciousness which
\nmay even underlie not only our own surface being, but the whole cosmic operation and its apparently inconscient functioning and
\ndriven interactions, its purposeless purpose.
\n\t\t\t<\/span> <\/p>\n

\n

If it is a life-force that goes on with the works of the life
\nwhen the mind is not attending to them, then only this must be a subconscious action and where it continues an action initiated by
\nthe conscious mind, then some sort of mechanical consciousness must be attributed to it. If it is the body that takes up the action,
\nit must equally be credited with a subconscience that can do under certain circumstances the work of consciousness.
\n\t\t\t<\/span> <\/p>\n

\n

I have written a letter and proceed to put the name and address on the envelope, but my mind gets absorbed in something
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 295<\/font><\/span><\/p>\n

\n

\n

else and I find that I have written another habitual name and
\naddress, not the one I intended. Memory evidently has done this uncalled for work, but not a conscious memory with the mind
\naware of what it was doing. A subconscious layer of memory must have come to the surface mistaking the call, or there must
\nhave been a double action of memory one deliberate, the other automatic, the temporary suspension of the first giving room to
\nan inadvertent action of the subliminal working.
\n\t\t\t<\/span> <\/p>\n

\n

\tOn the other hand I may complete a sentence with a phrase
\nI had not intended or thought of; where did it come from if not from the subconscious mind? It may even be a phrase having no
\nconnection with the conscious thought or in itself incoherent or have the form of words but be unintelligible. What is it that has
\ndictated these things?
\n\t\t\t<\/span> <\/p>\n

\n

\t <\/p>\n

\n

\t<\/p>\n

\t96<\/b>
\n\t\t\t<\/span> <\/p>\n

\n

\t <\/p>\n

\n

As consciousness descends from the supreme and the higher to the lower levels, it loses progressively its force and intensity till
\nit reaches the nadir of inconscience.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

97<\/b>
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

The figure of Inconscience is the mask of an all-conscious Creator; the Inconscient creates with an unerring art, adaptation of
\nmeans to end, ingenious originality, spontaneity and [ . . . ] of device. The conscious creator man cannot even come near the
\ninconscient Creator, God. But [the] Inconscient is only a mask on a mobile face; its blank rigidity hides from us the expression
\nof the face of the Omnipresent.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

The Inconscient Energy <\/b>
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

98<\/b>
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

At one end of existence, the nether material end, we observe
\nthe reign of a complete phenomenal Inconscience. No creative   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 296<\/font><\/span><\/p>\n

\n

\n

consciousness or will can be detected there; we start from something that is but is not aware that it is, things that are but are unconscious that they are or that anything is. Yet it is this vast
\nimpalpable Inconscient that seems to have created Matter and the whole material universe.
\n\t\t\t<\/span> <\/p>\n

\n

There is, obvious and undeniable, an Energy that creates and there is a creation; these are the only two affirmations we
\ncan make which are beyond doubt. Even if we take the creation to be illusory, still the illusory creation is there and there is a
\nForce or Energy or Power that has created it, whether it be mere unconscious Energy, Prakriti, or an energy of deceptive
\nconsciousness, Maya.
\n\t\t\t<\/span> <\/p>\n

\n

What we actually experience here is an energy inconscient
\nor seemingly inconscient which is in constant motion and in that motion takes on forms or produces forms and in these forms it
\nenters into many kinds of activity and engenders a multitude of active relations. Energy and action and the results of action,
\nPrakriti and Karma, this is the whole formula of the material universe. Objects innumerable there are, lives too and things
\nliving, a Mind or minds, a Consciousness or consciousnesses or else perhaps mere phenomena in the Inconscient to which
\nwe give these names; but all these appear to us as if they were temporary results, events ephemeral or long persistent of the
\nmovement of Energy and action, its Karma.
\n\t\t\t<\/span> <\/p>\n

\n

What is this Energy? is it something uncreated and unborn,
\neternal, absolute though all it produces is created, temporal, relative? If it is born, then whence came it? in or on what does it
\nwork? what set it going and towards what? We do not know and seem to have no means of knowing; at least our intellect does
\nnot know and has not yet found out any sure way to know; it can only speculate, speculate endlessly in an inconclusive circle.
\n\t\t\t<\/span> <\/p>\n

\n

It is not an unborn eternal Matter from which it is born or of which it is the eternal force or in and on which it works, as was
\nonce supposed and as some still suppose. For that is now only a construction of the speculative mind, an idea, a hypothesis, an
\narbitrary postulate for which there is no discoverable correspondent reality. Matter, as we now know it, is something that we
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 297<\/font><\/span><\/p>\n

\n

\n

can almost see coming into existence or at least can determine its
\nprocess of creation; waves of energy materialising into particles and again becoming waves, but finally the waves coalesce and
\nbecome atoms of what we must needs call Matter. This cannot be the inert inconscient Godhead, original and eternal, out of
\nwhich all came, in and on which Energy works and produces by automatic necessity or a fortunately self-organising Chance the
\nmaterial world and all the lives, minds, souls\u2014if souls there are\u2014which in it live and move.
\n\t\t\t<\/span> <\/p>\n

\n

It can be said that this is only a conclusion of Science and Science is unfinished and
\n\tever-changing; it may refute tomorrow
\nwhat it affirms today; it may discover that electricity and light, the electron and proton and the photon are not the last word or
\nthe first fact; there may be a subtler Matter which is not that but something else\u2014a Matter not formed but motional, vibratory,
\naetheric. But, still, what can that be but a subtler motion of Energy, a vibration of Energy in Space? And of Space too we do
\nnot know what it is,\u2014whether a mere conception of our mind and its sense or an extension of something that exceeds the grasp
\nof our mind and sense,\u2014perhaps an unseizable Infinite. <\/span> <\/p>\n

\n

\tThe Sankhya philosopher affirmed an original indiscriminate Matter which evolves from Prakriti, from the eternal Energy,\u2014is, we might say, its first state of manifestation. But as it
\nis indiscriminate, it is not likely to be in any way determinable by our senses. And, after all, this too is only a creation of Energy,
\nan evolution out of itself or a state which it assumes; we do not get away from the original formula, Energy and its actions and
\nresults, Prakriti and Karma.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

99<\/b>
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

An energy of some Inconscient Existence has created Matter and the material universe. All this material universe is indeed nothing
\nbut an inconscient Energy taking form or producing form and in and through its forms entering into all kinds of activity. Energy
\n(Prakriti) and motion and action of Energy, Karma, and results of its action\u2014this is the formula of our universe.
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 298<\/font><\/span><\/p>\n

\n

\n

But whence then comes consciousness? How can things in
\ntheir very nature inconscient and unaware become conscious or develop some kind of awareness? There is here a contradiction
\nwhich is inexplicable and the more we look at it, becomes more and more inexplicable.
\n\t\t\t<\/span> <\/p>\n

\n

This is possible because inconscience is a phenomenon not a fundamental reality. A phenomenon is something that appears
\nto us, but does not show to us the whole reality of existence or of its own existence; it is a front, a face, a circumstance of
\nsomething more than itself that does not appear but is\u2014the Reality. Inconscience is a phenomenal state; it is consciousness
\nthat is the Reality; consciousness is an inherent and eternal state of being, inconscience is its temporal, temporary and apparent
\ncondition when it forms itself by its own energy into Matter and material objects. Its consciousness involves itself in inanimate
\nMatter and seems there an inconscience; its energy too acts as if it were an inconscient energy, doing things without knowing
\nwhat it is doing, creating a universe but unaware of the universe it creates, contriving millions of devices, but without any intelligence. So it seems, but so it cannot be; there is something hidden from us which we have to discover. It is the consciousness behind
\nthe Energy, the conscious Being behind the action that we have to discover.
\n\t\t\t<\/span> <\/p>\n

\n

Consciousness, being, force, energy (shakti), these are the three first terms of the fundamental truth of existence. What we
\nhave to know is how they work out together in ourselves and the universe.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

*
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

Chance, some say, does all; the phenomena of consciousness\u2014for there is no such thing as consciousness in itself, only reactive phenomena of sense and mind provoked by outward impacts\u2014are, like everything else, the products of Chance.
\n\t\t\t<\/span> <\/p>\n

\n

But what is Chance, after all? It is only a word, a notion
\nformed by our consciousness to account for things of which we have no true knowledge\u2014and it does not account for them.
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 299<\/font><\/span><\/p>\n

\n

\n

When we do not know how or why a thing came to pass, we
\nescape by saying, it was chance. We do not truly know how or why the universe happened or things in the universe, so we
\nsay “Chance made it; Chance did it.” An intellectual escape, nothing more. If we said “A selection, mysterious to us, out of
\ninfinite possibility,” then there would be some truth and some profundity in our thinking.
\n\t\t\t<\/span> <\/p>\n

\n

\tBut the emergence of consciousness out of the Inconscient was more probably a necessity in the very being of being,
\nin the innate movement of being, than merely a possibility. Necessity, then? an inevitable determination in Nature? or a
\nself-determination in the conscious Spirit?
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

Consciousness and Immortality <\/b>
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

100 <\/b>
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n

\tOur existence is not a freak of some inconscient mechanical
\nForce stumbling into consciousness nor an inexplicable activity on the surface of a blank Nothingness or an impassive inactive
\nInfinite. There is a significance in our life, it moves towards a spiritual end, it fulfils the drive of an eternal reality.
\n\t\t\t<\/span> <\/p>\n

\n

\tImmortality is the nature of our being, birth and death are a movement and incident of our immortality. Birth is an assumption of a body by the spirit, death is the casting off [of] the body; there is nothing original in this birth, nothing final in this
\ndeath. Before birth we were; after death we shall be. Nor are our birth and death a single episode without continuous meaning or
\nsequel; it is one episode out of many, scenes of our drama of existence with its denouement far away in time.
\n\t\t\t<\/span> <\/p>\n

\n

\t <\/p>\n

\n

\t<\/p>\n

\t101<\/b>
\n\t\t\t<\/span> <\/p>\n

\n

\t <\/p>\n

\n

\tAll depends upon consciousness. For all world-existence is a
\nform created by consciousness, upheld by consciousness, determined by consciousness. All that is is a consciousness veiled
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 300<\/font><\/span><\/p>\n

\n

\n

or unveiled, manifesting or concealing its own substance. All
\nis energy of consciousness masked by movement of mind and life and matter and taking forms which are merely motions of
\nthe energy stabilised to appearance, yet always in movement; for the consciousness that constitutes these forms is always in
\ndynamic movement; the visible rhythm and self-result of this self-repeating or self-continuing vibration and never resting motion
\nand dynamis is what we call form. Disperse the energy that constitutes it and the form dissolves. Withdraw the consciousness
\nthat expresses itself in the energy and the energy can keep up no longer its sustaining rhythm; therefore it disperses, therefore
\nthe form dissolves. If we could so intensify the power of the consciousness put out in us that we could keep the energy always
\nrepeating, continuing, enlarging, progressing in its rhythm, then, the form might change but need not dissolve and even physically
\nwe should be immortal[.]   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 301<\/font><\/span><\/p>\n

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

Consciousness and the Inconscient   Inconscience   93   World and life can be looked at from one of two opposite vision-bases \u2014 observed in…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[52],"tags":[],"class_list":["post-2574","post","type-post","status-publish","format-standard","hentry","category-12-essays-divine-and-human","wpcat-52-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2574","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=2574"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2574\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2574"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2574"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2574"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}