{"id":2588,"date":"2013-07-13T01:42:36","date_gmt":"2013-07-13T01:42:36","guid":{"rendered":"http:\/\/localhost\/?p=2588"},"modified":"2013-07-13T01:42:36","modified_gmt":"2013-07-13T01:42:36","slug":"38-god-the-one-reality-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\/38-god-the-one-reality-vol-12-essays-divine-and-human","title":{"rendered":"-38_God The One Reality.htm"},"content":{"rendered":"
\n\n\n
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Part Two <\/b>
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\n

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From Man to Superman <\/b><\/span><\/font>
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Notes and Fragments on Philosophy, <\/b>
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\n

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Psychology and Yoga
\n<\/b>
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1912 \u00ad 1947 <\/b>
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\n

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\n

The notes, drafts and fragments collected in this part were not
\nwritten by Sri Aurobindo in the present sequence nor intended by him to form a single work. They have been arranged by the
\neditors by topic in three sections\u2014Philosophy: God, Nature and Man; Psychology: The Science of Consciousness; Yoga:
\nChange of Consciousness and Transformation of Nature.  
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\n

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Section<\/p>\n

One <\/b>
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Philosophy <\/b><\/span><\/font>
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\n

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God, Nature and Man<\/b><\/span><\/p>\n

\n

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\n

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\n

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God <\/b><\/span><\/p>\n

\n

The One Reality <\/b><\/span><\/font>
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\n

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The Divine Eternal and Infinite <\/b>
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\n

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1 <\/b>
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\n

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\n

\tThere are three Powers with whom we have to reckon, three and no others; for no others are in the universe or out of the
\nuniverse: God, the Soul and Nature. And these three are, as it were, different fronts of One Being.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

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2 <\/b>
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\n

\tAll existence, whatever its appearance or its process of being, is
\nand draws its substance, origin, energy, truth from a Spirit which is the beginning, middle and end of all\u2014itself being eternal, infinite, self-existent beyond end or beginning, beyond Space and Time, beyond Form and Quality and Circumstance as well as in
\nSpace and Time, in Form and Quality and Circumstance. This is the fundamental Reality which is hidden from our knowledge,
\nthe one Truth on which all other truths depend, those that affirm it as well as those that seem to contradict it. To be conscious
\nof this Reality and its right relations with the other truths or appearances of existence, to live in it and govern by its Truth
\nall our being, consciousness, nature, will, action would then be the law of a perfect life. If human life is imperfect, it is because
\nits consciousness moves seeking, groping, experimenting in a fundamental ignorance of the real truth of its own being and
\nis therefore unable to know or to effectuate the true law of its life. It is only if man can overcome this ignorance and inability
\nthat he can hope to perfect his life and nature. If there is no means of doing that, then he can never hope to escape from his
\n   <\/span><\/p>\n

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\n\t\t\t
\n\t\t\tPage \u2013 177<\/font><\/span><\/p>\n

\n

\n

imperfection\u2014and the suffering which is its consequence. He
\ncan only either die in his ignorance escaping from an incurable imperfection and suffering by a physical extinction or escape
\nout of it by a spiritual extinction gained through an awakening of the soul to the illusoriness of birth and world and Nature or
\n[ . . . ] & hope to get [out] of it into some other supraterrestrial state of existence. Human life on earth can then never grow
\ninto anything fundamentally other, better or more perfect than it is now. The hope that by using our reason and observing or
\nutilising the laws of Nature we can arrive at a perfect life here is futile, for our nature here being itself ignorant and imperfect cannot arrive at anything better than a mitigated imperfection and ignorance. But if there is a means by which we can arrive at a true
\nknowledge of the reality behind things and enter into its Truth and Light and Power then there is no reason why our life here
\nshould not become divine and perfect. It is through Yoga that this means can be found and this emergence become possible.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

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3 <\/b>
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\n

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\n

A greater existence and consciousness than what we are now
\nor are in our surface being, to which yet we can by certain means raise ourself and become or enter into that,\u2014this is the
\npostulate of all Yoga.
\n\t\t\t<\/span> <\/p>\n

\n

What is this greater consciousness and existence? It is
\nsomething or someone eternal and infinite, absolute or perfect, in which all is, from which all comes, to which all returns and
\nwhich is the secret self of all things. All is by its existence, all is conscious by its consciousness, continues to be by its Ananda of
\nbeing, thinks by its Mind, lives by its life, is a form of its Energy in the Cosmos. But still the existence we live, the consciousness
\nwe use, the highest joy of being which we experience, our mind, life, body, force are but a fragmentary phenomenon of or in
\nIt. That Eternal is the All, the whole, our greater Self, our completeness, our universe, yet is it more than any universe. If
\nno universe were, it still would be.
\n\t\t\t<\/span> <\/p>\n

\n

This Eternal and Infinite is not only an Eternal of endless
\nTime and Space. For its eternity can be realised not only in   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 178<\/font><\/span><\/p>\n

\n

\n

the endless progression of the years and aeons but in a single
\nmoment of Time, its infinity not only in the boundless extension of space to which we can assign no end or border, but in the
\nmost infinitesimal atom of an atom. But beyond the moment and the endless aeons the eternity of the Eternal is timeless and
\nbeyond the spatial Infinite and Infinitesimal the infinity of the Infinite is spaceless.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

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

\n

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\n

All begins from the Divine, from the Eternal, from the Infinite,
\nall abides in it alone and by it alone, all ends or culminates in the divine Eternal and Infinite. This is the first postulate
\nindispensable for our spiritual seeking\u2014for on no other base can we found the highest knowledge and the highest life.
\n\t\t\t<\/span> <\/p>\n

\n

All time moves in the Eternal; all space is spread in the Infinite; all creatures and creations live by that in them which is
\nDivine. This is patently true of an inner spiritual but also proves in the end to be true of this outer space and time. It is known
\nto our inmost being that it lives because it is part of the Divine, but it is true also of the external and phenomenal creature compounded of ignorant Mind, blind life and subconscious Matter.
\n\t\t\t<\/span> <\/p>\n

\n

A secret Self is the Alpha and Omega of this manifested
\nexistence; it is also the constant term, the omnipresent x into which all things resolve separately or together and which is their
\nsum, their constituting material and their essence. All here is secretly the Divine, all is the Eternal, all is the Infinite.
\n\t\t\t<\/span> <\/p>\n

\n

But this secret truth of things is contradicted by the world’s external appearances, it is denied by all the facts placed before
\nus by our mind and senses, inconsistent with the sorrow and suffering of the world, incompatible with the imperfection of
\nliving beings and the unchangeable inconscience of things. What then pushes the mind to affirm it? what compels us to admit a
\nseeing of things which is in conflict with our outer seeing and experience?
\n\t\t\t<\/span> <\/p>\n

\n

For on the surface of our consciousness and all around us there is only the temporal and transient, only [the] confined and
\nfinite. What seems largest to us finds its limit, what we dreamed   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 179<\/font><\/span><\/p>\n

\n

\n

to be enduring comes to an end; even this vast universe with
\nits masses of worlds upon worlds which seemed to stretch into infinity is convicted in the end of being only a boundless finite.
\nMan claiming to be a divine soul and an all-discovering intellect is brought up short by Nature’s rude proof of his ignorance
\nand incompetence and exhibits constantly in his thoughts the proneness to self-confident error and in his feelings and acts
\nthe petty faultiness, meanness, and darkness or suddenly the abysses of falsehood or foulness or cruelty of his nature. In the
\nmanagement of his world the much that is undivine prevails easily over the little that is divine or they are inextricably mixed
\ntogether. The ideal fails in practice, religion degenerates quickly into a settled sectarian fanaticism or formality, the triumphant
\ngood turns into an organised evil. The Christian doctrine of the fall, the Indian idea of the wandering of the Soul in a cosmic
\nillusion or the sceptic affirmation of an inconscient material Nature producing the freak of consciousness seems often to be
\nthe kernel of the whole matter.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

And yet if we go deep enough into ourselves, we strike against
\nsomething valid that proves to be a veiled divine element which affirms its immortality, Soul. If we go beyond our embodied
\nmind and senses we break suddenly into something permanent that feels itself to be eternal and infinite, that cannot see itself
\nas anything else and we also cannot conceive of it as anything else, an infinite Self, an eternal Spirit. Moreover in our most
\nsecret essence we are convinced of perfection or of perfectibility\u2014perfection in our deepest spiritual being, perfectibility in our
\nnature; we have the instinct and intuition of the Divine.
\n\t\t\t<\/span> <\/p>\n

\n

Even to Time and Space our mind cannot fix or conceive a
\nbeginning or an end; it cannot conceive a first bound or a last, a primary or ultimate moment without at once looking beyond
\nit. If we see the imperfection of things, the very idea implies a potentiality of a perfection by comparison with which they are
\nimperfect, and this potentiality points to a beyond Mind and beyond Sense which is the integrally and permanently perfect.
\nEvery relative supposes an absolute.
\n\t\t\t<\/span> <\/p>\n

\n

For a long time we have been asked not to believe in these
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 180<\/font><\/span><\/p>\n

\n

\n

things, to put our trust only in the measuring rods of science and
\nits calculations and crucibles, to accept only what is materially ascertainable and measurable. But these measurements are
\nthose of something that is limited\u2014how can we ascertain by it whether there is or is not the Illimitable? The instruments
\nby which we question Nature in order to find out what is ascertainable have been proved to give only the results which
\nare already contained in the question or in the questioner. Science gives us the measures and process of things within the
\nphysical limit, but it has failed [to] tell us what things are, their final origin or their reason of existence.
\n\t\t\t<\/span> <\/p>\n

\n

In all this questing by one end or the other we cannot get beyond ourselves and it is better then to look into the inner
\nside of ourselves,\u2014why should we limit ourselves only to our responses to an outer evidence? Let us explore ourselves and
\nnot only our sense or perception of what is around us. And in ourselves let us look not only at our surfaces but at the inner
\nand the inmost of our being and nature.
\n\t\t\t<\/span> <\/p>\n

\n

This self-knowledge pursued far enough shows us a deeper
\nthan the surface mind and a deeper than the physical sense, a profounder than the outward life. It shows us also a
\nBeyond-Mind and Beyond-Sense, a Beyond-Life; the limited passes into [the] illimitable. If there were not this capacity of research, we
\nwould have to be content with an unsatisfied agnosticism; but the means is there by which we can know ourselves and this
\nAlpha and X and Omega of things or if not absolutely It at any rate its status and its dynamis, the law of its being and the law
\nof its nature quite as deeply and more deeply than Science can show us the law and process of the physical universe.
\n<\/span> <\/p>\n

\n

For the moment let us affirm only this result that this spiritual search and knowledge leads us beyond the phenomenon
\nwhich apparently contradicts it to that which beyond the phenomenon brings us to the Divine Eternal and Infinite.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

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5<\/b>
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\n

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\n

The rooted and fundamental conception of Vedanta is that there
\nexists somewhere, could we but find it, available to experience   
\n\t\t\t<\/span> <\/p>\n

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\n\t\t\t
\n\t\t\tPage \u2013 181<\/font><\/span><\/p>\n

\n

\n

or self-revelation, if denied to intellectual research, a single truth
\ncomprehensive & universal in the light of which the whole of existence would stand revealed and explained both in its nature
\nand its end. This universal existence, for all its multitude of objects and its diversity of faces, is one in substance and origin;
\nand there is an unknown quantity, X or Brahman to which it can be reduced, for from that it started and in & by that it still exists.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

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

\n

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\n

\tBrahman is that which was before the beginning and will be after
\nthe end of things. In the beginning, says the Upanishad, Self was, Being was or Non-Being was; that saw world-creation in itself
\nor from that Non-Being or eternal Being temporal existence was born. What prevents the timeless Eternal from conceiving Time
\nin himself and ceasing from the conception? But the very idea supposes time[.]
\n\t\t\t<\/span> <\/p>\n

\n

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\n

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

\n

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\n

\tOne says “In the beginning was the Self, the Spirit, God, the
\nEternal.” But there was never a beginning, for the Eternal and its works are always and for ever.
\n\t\t\t<\/span> <\/p>\n

\n

“In the beginning” is a phrase that has no meaning unless we speak of sections of existence, sections of it in Time, sections
\nof it in Space, sections of it in substance; for these have a beginning and an end. Existence in itself has no end even as it
\nnever had a beginning.
\n\t\t\t<\/span> <\/p>\n

\n

It is not of pure existence only that this [can be said],
\nexistence in its essence without any expressive motion or feature, but of existence with all it contains and reveals in its depths as
\non its surface. For pure existence is only a state of being and not being in its whole truth and integral significance.
\n\t\t\t<\/span> <\/p>\n

\n

And even this state, although it appears to the quiescent mind featureless, motionless, concentrated in bare uniqueness,
\nis still not empty or without feature,\u2014it contains enveloped in itself all truth of feature, all power of motion, all that ever was,
\nis or shall be manifested in this or any universe.   
\n\t\t\t<\/span> <\/p>\n

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\n

\n

But the supreme divine Being is beyond any distinction of
\npure existence and phenomenal existence, feature or no feature, form or no form, being or non-being, manifestation and the
\nunmanifest\u2014for these are distinctions, separate states, opposite ideas to the mind, separate experiences to the Soul on the mental
\nlevel, manomaya purusha<\/i>. But the Supreme is beyond Mind and has no need for these divisions and contradictions of its nature.
\n\t\t\t<\/span> <\/p>\n

\n

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Ekamevadvitiyam<\/i>: One Without a Second <\/b>
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\n

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8 <\/b>
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\n

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\n

All existence is existence of the one Eternal and Infinite. Ekamevadvitiyam,\u2014there is one without a second and there
\ncan be nothing else at any time or anywhere.
\n\t\t\t<\/span> <\/p>\n

\n

Even existence in Time is that, even the finite is that; for the
\nfinite is only a circumstance of the Infinite and Time is only a phase of Eternity. What we call undivine is that, for it is only a
\ndisguise of the omnipresent Divinity.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

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9<\/b>
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\n

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\n

All existence is the existence of the one Divine Eternal and Infinite, there is and can be nothing else; not only the infinite is
\nthat but the finite, not only the timeless but Time and all that is in Time, not only the Impersonal but the Person, quality and
\nnumber and that which [is] beyond quality and number; the Formless and form, the individual no less than the cosmic and supracosmic, matter and life and mind as well as the spirit, the relative and the absolute. All is that:
\nekam evadvitiyam<\/i>.
\n\t\t\t<\/span> <\/p>\n

\n

All that is is reality of the Real; there is no need to invent an eternal illusive principle of Maya to account for world
\nexistence. The idea that the Supreme Reality is incapable of self-manifestation and that its only power is a power of self-delusion
\nis a last desperate refuge of the human Mind and Reason trying to escape from a difficulty which is of its own creation, its own
\n    <\/span> <\/p>\n

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\n\t\t\t
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\n

\n

self-imposed illusion or Maya and does not exist for the true
\nand perfect supramental consciousness of the luminous Spirit.
\n\t\t\t<\/span> <\/p>\n

\n

\tThere is no incompatibility between the Eternal and existence in Time. Time and the Timeless are the same Eternity in a self-contained status and a self-developing movement. The
\nTimeless is eternal and knows itself in an everlasting present; Time too is eternal and is known in an indivisible movement
\nof past, present and future. It is our consciousness poising itself in the mobile moment that gives us the impression of
\na divided Time, of consciousness moving from moment to moment, losing its past, gaining its future, connecting the three
\nonly by an act of memory which binds the is to the was and the to be. In the eternal Consciousness the past still exists and
\nextends through the present into the future. To suppose that the Timeless is debarred by its timelessness from throwing itself out
\nin a movement of Time and that Time therefore and all in time is an illusion or to suppose that Time alone exists and we are its
\ntemporal creations is to impose the ignorance and limitation of our little surface consciousness on the Divine Eternal. In reality
\nwe ourselves below our surface are the timeless developing in movement our existence in eternal Time.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

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

\n

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\n

\tOne sole Reality constitutes all the infinite, the One, the Divine,
\nthe Eternal and Infinite\u2014there is That alone and no other existence. Ekamevadvitiyam.
\n\t\t\t<\/span> <\/p>\n

\n

\tInfinite, but the finite existence is also that one being, that infinite Being; it has no separate reality: Eternal, but the
\ntemporal is nothing more than a movement of that Eternity, Time has no independent self-sustenance: Divine, but all that
\nseems undivine is a disguise of the Divinity, it is no creation out of some unaccountable Opposite.
\n\t\t\t<\/span> <\/p>\n

\n

\tThe Divine Reality is unconfined by form or quality; but form and quality also are his, infinite quality, innumerable figure,
\nvessel of that earth, coin of that gold, colour inherent in that transcendent whiteness. All is the divine Eternal and Infinite.
\n\t\t\t<\/span> <\/p>\n

\n

\tImpersonal and Personal are not contrary appearances or   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

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\n

\n

even dual aspects nor is the Person our convenient imagination
\nof an ever impersonal Entity, but rather both are for ever the One.
\n\t\t\t<\/span> <\/p>\n

\n

All is the Divine, even that which is undivine. There is no not self; all this is the eternal Self; all this universe and every
\nother universe is the Time existence of the timeless Spirit.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

<\/p>\n

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

\n

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\n

There is one sole reality and there can be no other, the One, the Divine, the Eternal and Infinite.
\nEkam evadvitiyam brahma<\/i>.
\n\t\t\t<\/span> <\/p>\n

\n

The One is at the same time the All, for it exists in all, all exists by it, it
\nis <\/i>all. Whatever be [the] plane of being, whatever
\nbe the cosmos, whatever be the individual, the truth of its existence is the same; that it or he is the One; for there is and
\ncan be no other. The Transcendent is the Divine, the universal is the Divine, the individual is the Divine; all are the one Reality.
\n\t\t\t<\/span> <\/p>\n

\n

Not only what we see as the Infinite, but the finite also is that One Existence; it has no separate and independent reality.
\nNot only the Eternal [is] that, but the temporal also, for the temporal is only a circumstance of the Eternal apart from which
\nTime has no self-existence. Not only what we see as Divine is that, but the undivine is no more than a disguise of the one
\nDivinity, it is no creation out of an unaccountable Opposite.
\n\t\t\t<\/span> <\/p>\n

\n

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\n

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

\n

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\n

All existence is one; it is existence of the One Being, divine, infinite, eternal, absolute.
\n\t\t\t<\/span> <\/p>\n

\n

What we see as the Many, is the multiplicity of the One. All these apparently separate persons and objects are also the one
\nexistence; they are beings of the One Being. For That is their one self; in their spiritual essence they are That, even in the play
\nand form of their being they are That; they are personalities of the one Person, they are manifestations of the one Existence,
\nthey are so many realities of the only Real. In no way are they separate and independent from It, but in every way live by It, are
\nof It, can be nothing else. All forces are powers of the one Force,   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 185<\/font><\/span><\/p>\n

\n

\n

the sole Power of the One Being; there is no other force than his.
\nAll objects are formations of the one Existence; there is nothing that exists in itself and apart from That, nothing that is of an
\nindividual essence other than the one Essence of the universe.
\n\t\t\t<\/span> <\/p>\n

\n

What we see as finite is not other than the Infinite. All is
\nin the Infinite, all exists by the Infinite, all is of the stuff of the Infinite. No object or person could come into being or remain in
\nbeing by its own finite and individual power; none exists by its own limited substance and essence other than the substance and
\nessence of all others; all are at bottom indissolubly one. There is effective determination, definition, demarcation, diverse formation in the universe but no essential separation or division. A tree is separate as an object or phenomenon, but it is not a separate
\nexistence divided from all around it; there is a one-existence and a one-energy that has taken form of tree, constitutes every atom,
\nmolecule, fibre of it, pervades and is its whole structure of being and this existence, this energy not only abides in all of it and
\nflows through all of it but extends everywhere around and is, constitutes, energises all other objects in the cosmos. Each finite
\nis in fact the Infinite; all apparently separate or divided existence is only a front of the Indivisible.
\n\t\t\t<\/span> <\/p>\n

\n

All that we see as temporal is not other than the Eternal. The form of that which is in Time is or appears to be evanescent,
\nbut the self, the substance, the being that takes shape in that form is eternal and is one self, one substance, one being with
\nall that is, all that was, all that shall be. But even the form is in itself eternal and not temporal, but it exists for ever in
\npossibility, in power, in consciousness in the Eternal. Form is manifested and withdrawn from manifestation; it may be
\nmanifested by immediate apparition or it may be manifested by construction and withdrawn from manifestation by destruction
\nor disaggregation, but in either case it exists beforehand in the consciousness and being of the Eternal. If it did not so
\n\tpre-exist
\nin power and possibility, it could not be created in actuality. For the actual proceeds from the possible and the possible is always
\na possibility of the truth of the Eternal.    <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 186<\/font><\/span><\/p>\n

\n

\n

<\/p>\n

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

\n

 <\/p>\n

\n

All existence of whatever nature is existence of the One Divine, the Eternal and Infinite.
\n\t\t\t<\/span> <\/p>\n

\n

For not only the Infinite is that existence, but the finite also; not only the existence of the One, but the existence of the Many,
\nnot only the existence of the Unmanifest, but the existence of the manifested universe and of all actual or possible universes,
\nnot only the Impersonal, but the Personal, not only the Pure Existence, Consciousness, Bliss of Sachchidananda but all forms
\nof existence or consciousness blissful or unblissful, not only the existence of the Absolute but the existence of all that is relative.
\nThere is nothing that is not the existence of the One Divine, the Eternal and Infinite.
\nEkam evadvitiyam<\/i>.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

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

\n

 <\/p>\n

\n

There is one Being, infinite, eternal and divine, the sole Reality.
\nAll is the [ ], there is nothing else in the universe or outside
\nthe universe. Ekam evadvitiyam<\/i>.
\n\t\t\t<\/span> <\/p>\n

\n

This eternity is not of Time; the eternity of Time is an
\nextension in movement of the Timeless.
\n\t\t\t<\/span> <\/p>\n

\n

This infinity is not of Space; the infinity of Space is an
\nextension in self of this spaceless Infinite.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

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

\n

 <\/p>\n

\n

All existence is the existence of the Eternal, the Infinite, the Divine, the Ineffable\u2014existence in Time no less than existence
\nin Eternity, existence in the finite no less than existence in the Infinite, of the Many no less than of the One, of the Personal no
\nless than of the Impersonal, of the individual and the cosmos no less than of the supercosmic, of the relative no less than of the
\nAbsolute. Ekam evadvitiyam Brahma<\/i>.
\n\t\t\t<\/span> <\/p>\n

\n

The Eternal is in his very truth of being Existence, Consciousness and Bliss of existence. These three are a trinity and inseparable\u2014they are not three but one; it is only in a certain
\nplay of the Manifestation that they can be distinguished and   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 187<\/font><\/span><\/p>\n

\n

\n

separated from each other or turned phenomenally into their
\nopposites. What appears to us as Nonexistence (Asat, Nihil or Sunya) is only an existence other than the existence of which we
\nare aware. What appears to us as Inconscience is only a veiled or involved consciousness or else a consciousness to which our
\nmind or sense has no access. What affects us as pain or suffering is only Ananda turned against itself, a distorted and tortured
\nBliss of existence. These contradictions are real in the Ignorance and because of the Ignorance, but to the true consciousness they
\nare only phenomenal and superficial, not true truths of being.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

Non-Being, Being and the Absolute
\n<\/b>
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

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

\n

 <\/p>\n

\n

Nothing can arise from Nothing. Asat, nothingness, is a creation
\nof our mind; where it cannot see or conceive, where its object is something beyond its grasp, too much beyond to give even the
\nsense of a vague intangible, then it cries out “Here there is nothing.” Out of its own incapacity it has created the conception of a
\nZero. But what in truth is this zero? It is an incalculable Infinite.
\n\t\t\t<\/span> <\/p>\n

\n

Our sense by its incapacity has invented darkness. In truth
\nthere is nothing but Light, only it is a power of light either above or below our poor human vision’s limited range.
\n\t\t\t<\/span> <\/p>\n

\n

For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour
\nthey concentrate for us is self-born and everywhere.
\n\t\t\t<\/span> <\/p>\n

\n

God is everywhere and wherever God is, there is Light.
\nJnanam chaitanyam jyotir Brahma.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

* <\/p>\n

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

\n

 <\/p>\n

\n

Of all that we know we know only the outside; even when we imagine that we have intimately seized the innermost thing, we
\nhave touched only an inner external. It is still a sheath of the covering, only it is a second or third or even a seventh sheath,
\nnot the most outward and visible.   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 188<\/font><\/span><\/p>\n

\n

\n

It is the same when we think we know God or have possession of our highest inmost Self or have entered intimately into the inmost and supreme Spirit. What we know and possess
\nis power or some powers of God, an aspect or appearance or formulation of the Self; what we have entered into is only one
\nwideness or one depth of the Spirit.
\n\t\t\t<\/span> <\/p>\n

\n

This is because we know and possess by the mind or even
\nwhat is below the mind, and when we find ourselves most spiritual, it is the mind spiritualised that conceives of itself as
\nspirit. Imagining that we have left mind behind us, we take it with us into its own spiritual realms and cover with it the
\nSupramental Mystery. The result is something to us wonderful and intense; but compared with That Intensity and Wonder, it
\nis something thin and inadequate.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

17<\/b><\/span><\/p>\n

\n

 <\/p>\n

\n

All existence,\u2014as the mind and sense know existence,\u2014is manifestation of an Eternal and Infinite which is to the
\nmind and sense unknowable but not unknowable to its own self-awareness.
\n\t\t\t<\/span> <\/p>\n

\n

Whatever the manifestation spiritual or material or other may be, it has behind it something that is beyond itself, and
\neven if we reached the highest possible heights of manifested existence there would be still beyond that even an Unmanifested
\nfrom which it came.
\n\t\t\t<\/span> <\/p>\n

\n

The Unmanifested Supreme is beyond all definition and
\ndescription by mind or speech; no definition the mind can make, affirmative or negative, can be at all expressive of it or adequate.
\n\t\t\t<\/span> <\/p>\n

\n

To the Mind this Unmanifest can present itself as a Self, a supreme Nihil (Tao or Sunya), a featureless Absolute, an
\nIndeterminate, a blissful Nirvana of manifested existence, a Non-Being out of which Being came or a Being of Silence out of
\nwhich a world-illusion came. But all these are mental formulas expressing the mind’s approach to it, not That itself; impressions
\nwhich fall from That upon the receiving consciousness, not the true essence or nature (swarupa) of the Eternal and Infinite. Even
\nthe words Eternal and Infinite are only symbolic expressions   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 189<\/font><\/span><\/p>\n

\n

\n

through which the mind feels without grasping some vague
\nimpression of this Supreme. If we say of it neti neti, this can mean nothing except that
\nnothing in the world or beyond it of which the mind can take cognisance is the Supreme in Its entirety or Its essence.
\n\t\t\t<\/span> <\/p>\n

\n

\tIf we say
\nof it iti iti, this can mean at the most that what we see of it in the world or beyond is some indication of something that is there
\nbeyond and by travelling through all these indications to their absolutes we may get a step or two nearer to the Absolute of
\nall absolutes, the Supreme. Both formulas have a truth in them, but neither touches the secret truth of the Supreme.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

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

\n

 <\/p>\n

\n

\tThe Origin and eternal Supporter of all existence, as of all
\nthat seems to ignorant Mind to be non-existence, is a supreme infinite and absolute. This Infinite is an essential, not, except in
\nmanifestation, a mobile temporal or extended spatial infinite; this Absolute is an expressibly positive, not a merely negating
\nabsolute\u2014not excluding, but containing all relatives; for in it they find their own eternal and stable truth behind their present
\ntemporary and fluctuating appearance.
\n\t\t\t<\/span> <\/p>\n

\n

\tThe Supreme is knowable to itself but unknowable to
\nmind, inexpressible by words, because mind can grasp and words coined by the mind can express only limited, relative and
\ndivided things. Mind gets only misleading inadequate indefinite impressions or too definite reflective ideas of things too much
\nbeyond itself. Even here in its own field it grasps not things in themselves, but processes and phenomena, significant aspects,
\nconstructions and figures. But the Supreme is to its own absolute consciousness for ever self-known and self-aware, as also to supramental gnosis it is intimately known and knowable.
\n\t\t\t<\/span> <\/p>\n

\n

\tThis Infinite and Eternal is the supreme Self of all, the
\nsupreme Source, Spirit and Person of all, the supreme Lord of all; there is nothing beyond it, nothing outside it. A million universes
\nfor ever persist or for ever recur because they are substantial expressions and manifestations of the supreme Infinite and Eternal.
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 190<\/font><\/span><\/p>\n

\n

\n

<\/p>\n

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

\n

 <\/p>\n

\n

All is existence. Non-existence is a fiction of the mind; for we describe as non-existent all that has never been within the
\nrange of our limited consciousness or is not in that range at the moment or was there once but has gone beyond it.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

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

\n

 <\/p>\n

\n

Being is not Parabrahman nor is Non-Being Parabrahman; these
\nare only affirmative & negative terms in which Consciousness envisages its self-existence.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

Parabrahman is beyond Knowledge because Knowledge cannot comprehend that which comprehends it & is anterior to itself.
\n\t\t\t<\/span> <\/p>\n

\n

The beginning of Wisdom is to renounce the attempt to know the Unknowable.
\n\t\t\t<\/span> <\/p>\n

\n

Nevertheless vast shadows of the Unknowable are reflected in Knowledge & to these infinities we give names, the Absolute, the Relative, Being, Non-Being, Consciousness, Force, Bliss, God, Self, the Personal, the Impersonal, Krishna, Shiva,
\nBrahman.
\n\t\t\t<\/span> <\/p>\n

\n

Each thing in the universe is All in the Universe and also
\nThat which is beyond the universe,\u2014what Knowledge sees of it is only the face that the All presents in some play of Its
\ninfinite consciousness. We are our own Knowledge & all that is unknown to our Knowledge.
\n\t\t\t<\/span> <\/p>\n

\n

What matters in the universe is the play of the All in Itself & its ultimate self-fulfilment in Knowledge, Bliss & Being.
\n\t\t\t<\/span> <\/p>\n

\n

There is an individual self-fulfilment, a collective, a cosmic & an extra-cosmic. We may move towards any of these ultimate
\naffirmations, but he who accepts them all & harmonises them, is the highest human expression of Parabrahman. He is the Avatar
\nor the divine Unit.
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n

<\/p>\n

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

\n

 <\/p>\n

\n

All being is the Eternal, the Infinite, the Divine; there is nothing beyond the Eternal and Infinite, neither is there anything else
\n   
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 191<\/font><\/span><\/p>\n

\n

\n

anywhere whether in existence or in non-existence.
\n\t\t\t<\/span> <\/p>\n

\n

\tAll being ranges between the Manifestation and the
\n\tNon-Manifestation. These are the two poles of the Infinite. <\/span> <\/p>\n

\n

\tT Non-Manifestation is not a Non-Existence.
\n\tNon-Existence is a term created by the mind and has no absolute
\nsignificance; there is no such thing as an absolute Nihil or Zero. It is agreed even by the philosophies of the Nihil, Tao or Zero
\n(Sunya) that the Non-Existence of which they speak is a Nought in which all is and from which all comes. Tao, Nihil or Zero
\nis not different from the Absolute or the Supreme Brahman of Vedanta; it is only another way of describing or naming it. The
\nSupreme is an Existence beyond what we know of our existence and therefore only it can seem to our mind as a Zero, a Nihil,
\na Non-Existence. There is nothing there of what we know as existence, for though all is in Tao, yet all is there in a way of
\nwhich our mind can have no conception or experience, therefore to the mind it has no reality and brings no concept of existence.
\n\t<\/span> <\/p>\n

\n

\tThe manifestation in the Ignorance, that in which we live, has also been described as Asat, a non-existence, because it is
\nnot real, eternal, infinite, divine; it must therefore be an illusion, since only That exists and nothing else. But even Illusionism
\nagrees that the manifested world is not without reality,\u2014it is practically real, but not eternal. Moreover manifestation even
\nif illusory in this sense, has no end or beginning in itself, but only to the soul that withdraws from it. It goes on existing
\neternally to other souls, it goes on existing to the Eternal. It is in the eternal consciousness that it exists, though apart from that
\nconsciousness it has no existence. Moreover the stuff of which it is made is not nothingness or void, but the Eternal itself which
\nmanifests it from itself and out of its own substance cast into form and force. It is therefore not a real Nihil, but a limited and
\nconstantly renewed, recurrent or mutable existence.
\n\t\t\t<\/span> <\/p>\n

\n

\tIt is therefore permissible to say that all being ranges between Manifestation and Non-Manifestation, for both are degrees of existence, the one rising towards the Absolute, the other
\nin appearance, but in appearance only, determined and relative.  
\n\t\t\t<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\t
\n\t\t\tPage \u2013 192<\/font><\/span><\/p>\n

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

Part Two   From Man to Superman   Notes and Fragments on Philosophy, Psychology and Yoga   1912 \u00ad 1947   The notes, drafts and…<\/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-2588","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\/2588","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=2588"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2588\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2588"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2588"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2588"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}