{"id":2675,"date":"2013-07-13T01:43:09","date_gmt":"2013-07-13T01:43:09","guid":{"rendered":"http:\/\/localhost\/?p=2675"},"modified":"2013-07-13T01:43:09","modified_gmt":"2013-07-13T01:43:09","slug":"36-science-and-yoga-vol-28-letters-on-yoga-i","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/28-letters-on-yoga-i\/36-science-and-yoga-vol-28-letters-on-yoga-i","title":{"rendered":"-36_Science and Yoga.htm"},"content":{"rendered":"
\n\n\n
\n

\n\tChapter Four <\/font><\/b><\/p>\n

 <\/p>\n

\n\tScience and Yoga
\n<\/font><\/b><\/p>\n

 <\/p>\n

\n\tScience, Yoga and the Agnostic
\n\t<\/a> <\/b><\/p>\n

 <\/p>\n

I do not think anything can be said that would convince one who
\nstarts from exactly the opposite viewpoint to the spiritual, the way of looking at things of a Victorian agnostic. His points of
\ndoubt about the value \u2014other than subjective and purely individual \u2014of Yoga experience are that it does not aim at scientific
\ntruth and cannot be said to achieve ultimate truth because the experiences are coloured by the individuality of the seer. One might
\nask whether Science itself has arrived at any ultimate truth; on the contrary, ultimate truth even on the physical plane seems to
\nrecede as Science advances. Science started on the assumption that the ultimate truth must be physical and objective
\n\t\u2014and
\nthe objective Ultimate (or even less than that) would explain all subjective phenomena. Yoga proceeds on the opposite view that
\nthe ultimate Truth is spiritual and subjective and it is in that ultimate Light that we must view objective phenomena. It is the
\ntwo opposite poles and the gulf is as wide as it can be. <\/p>\n

Yoga, however, is scientific to this extent that it proceeds by
\nsubjective experiment and bases all its findings on experience; mental intuitions are admitted only as a first step and are not
\nconsidered as realisation \u2014they must be confirmed by being translated into and justified by experience. As to the value of the
\nexperience itself, it is doubted by the physical mind because it is subjective, not objective. But has the distinction much value?
\nIs not all knowledge and experience subjective at bottom? Objective external physical things are seen very much in the same
\nway by human beings because of the construction of the mind and senses; with another construction of mind and sense quite
\nanother account of the physical world would be given \u2014Science itself has made that very clear. But your friend’s point is that the
\nYoga experience is individual, coloured by the individuality of   <\/p>\n

 <\/p>\n

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 the seer. It may be true to a certain extent of the precise form or transcription given to the experience in certain domains; but
\neven here the difference is superficial. It is a fact that Yogic experience runs everywhere on the same lines. Certainly, there
\nare, not one line, but many; for, admittedly, we are dealing with a many-sided Infinite to which there are and must be many ways
\nof approach; but yet the broad lines are the same everywhere and the intuitions, experiences, phenomena are the same in ages
\nand countries far apart from each other and systems practised quite independently from each other. The experiences of the
\nmediaeval European bhakta or mystic are precisely the same in substance, however differing in names, forms, religious colouring etc., as those of the mediaeval Indian bhakta or mystic \u2014yet these people were not corresponding with one another or aware
\nof each other’s experiences and results as are modern scientists from New York to Yokohama. That would seem to show that
\nthere is something there identical, universal and presumably true \u2014however the colour of the translation may differ because of
\nthe difference of mental language. <\/p>\n

As for ultimate Truth, I suppose both the Victorian agnostic
\nand, let us say, the Indian Vedantin may agree that it is veiled but there. Both speak of it as the Unknowable; the only difference is that the Vedantin says it is unknowable by the mind and inexpressible by speech, but still attainable by something
\ndeeper or higher than the mental perception, while even mind can reflect and speech express the thousand aspects it presents
\nto the mind’s outward and inward experience. The Victorian agnostic would, I suppose, cancel this qualification; he would
\npronounce for the doubtful existence and, if existent, for the absolute unknowableness of this Unknowable. <\/p>\n

 <\/p>\n

\n\tScience and Spirituality <\/a> <\/b><\/p>\n

 <\/p>\n

I do not think the two questions you put are of much importance
\nfrom the viewpoint of spiritual sadhana. <\/p>\n

The question about science and spirituality would have been of some moment
\n\tsome twenty years ago and it filled the minds<\/p>\n

 <\/p>\n

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\n

\n

of men in the earlier years of the twentieth century, but it is now out of date. Science itself has come to the conclusion that it
\ncannot, as it once hoped, determine what is the truth of things or their real nature or what is behind physical phenomena; it
\ncan only deal with the process of physical things and how they come about or on what lines men can deal with and make use of
\nthem. In other words, the field of physical science has been now definitely marked off and limited and questions about God or the
\nultimate reality or other metaphysical or spiritual problems are outside it. This is at least the case all over continental Europe
\nand it is only in England and America that there is still some attempt to reason about these things on the basis of physical
\nscience. The so-called sciences which try to deal with the mind and men (psychology etc.) are so much dependent on physical
\nscience that they cannot go beyond narrow limits. If science is to turn her face towards the Divine it must be a new science not
\nyet developed which deals directly with the forces of the Lifeworld and of Mind and so arrives at what is beyond Mind, but
\npresent-day science cannot do that. <\/p>\n

From the spiritual point of view such temporary phenomena
\nas the turn of educated Hindus towards materialism are of little importance. There have always been periods when the mind
\nof nations, continents, cultures turned towards materialism and away from all spiritual belief. Such periods came in ancient
\nEurope in the first century A.D., in western Europe in the nineteenth century, but they are usually of short duration. Western
\nEurope has already lost its faith in materialism and is seeking for something else, either turning back to old religion or groping
\nfor something new. Russia and Asia are now going through the same materialistic wave. These waves come because of a certain
\nnecessity in human development \u2014to destroy the bondage of old forms and leave a free field for new truth and new forms of
\ntruth and action in life as well as of what is behind life. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

You ask me whether you have to give up your predilection for testing before accepting and to accept everything in Yoga
\na priori<\/i>
\n   <\/p>\n

 <\/p>\n

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\n

 \u2014<\/font>and by testing you mean testing by the ordinary reason. The only answer I can give to that is that the experiences of Yoga be
\nlong to an inner domain and go according to a law of their own, have their own method of perception, criteria and all the rest of it
\nwhich are neither those of the domain of the physical senses nor of the domain of rational or scientific enquiry. Just as scientific
\nenquiry passes beyond that of the physical senses and enters the domain of the infinite and the infinitesimal about which the
\nsenses can say nothing and test nothing \u2014for one cannot see or touch an electron or know by the evidence of the sense-mind
\nwhether it exists or not or decide by that evidence whether the earth really turns round the sun and not rather the sun round the
\nearth as our senses and all our physical experience daily tell us \u2014so the spiritual search passes beyond the domain of scientific
\nor rational enquiry and it is impossible by the aid of the ordinary positive reason to test the data of spiritual experience and decide
\nwhether those things exist or not or what is their law and nature. As in science, so here you have to accumulate experience on experience following faithfully the methods laid down by the Guru or by the systems of the past, you have to develop an intuitive
\ndiscrimination which compares the experiences, see what they mean, how far and in what field each is valid, what is the place
\nof each in the whole, how it can be reconciled or related with others that at first sight seem to contradict it, etc. etc. until you
\ncan move with a secure knowledge in the vast field of spiritual phenomena. That is the only way to test spiritual experience.
\nI have myself tried the other method and found it absolutely incapable and inapplicable. On the other hand if you are not
\nprepared to go through all that yourself \u2014as few can do except those of extraordinary spiritual stature
\n\u2014you have to accept the
\nleading of a Master, as in science you accept a teacher instead of going through the whole field of science and its experimentation
\nall by yourself \u2014at least until you have accumulated sufficient experience and knowledge. If that is accepting things
\na priori<\/i>,
\nwell, you have to accept a priori<\/i>. For I am unable to see by what valid
\n\ttests you propose to make the ordinary reason the judge of what is beyond
\n\tit.<\/p>\n

 <\/p>\n

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\n

\n

You quote the sayings of Vivekananda and Kobiraj Gopinath. Is this Kobiraj the disciple of the Jewel Sannyasi or is
\nhe another? In any case, I would like to know before assigning a value to these utterances what they actually did for the
\ntesting of their spiritual perceptions and experiences. How did Vivekananda test the value of his spiritual experiences
\n\u2014some
\nof them not more credible to the ordinary mind than the translation through the air of Bijoy Goswami’s wife to Lake Manas
\nor of Bijoy Goswami himself by a similar method to Benares? I know nothing of Kobiraj Gopinath, but what were his tests and
\nhow did he apply them? What were his methods? his criteria? It seems to me that no ordinary mind could accept the apparition
\nof Buddha out of a wall or the half hour’s talk with Hayagriva as valid facts by any kind of testing. It would either have to
\naccept them a priori <\/i>or on the sole evidence of Vivekananda which comes to the same thing or to reject them
\na priori <\/i>as
\nhallucinations or mere mental images accompanied in one case by an auditive hallucination. I fail to see how it could “test”
\nthem. Or how was I to test by the ordinary mind my experience of Nirvana? To what conclusion could I come about it by the aid
\nof the ordinary positive reason? How could I test its validity? I am at a loss to imagine. I did the only thing I could
\n\u2014to accept
\nit as a strong and valid truth of experience, let it have its full play and produce its full experiential consequences until I had
\nsufficient Yogic knowledge to put it in its place. Finally, how without inner knowledge or experience can you or anyone else
\ntest the inner knowledge and experience of others? <\/p>\n

I have often said that discrimination is not only perfectly
\nadmissible but indispensable in spiritual experience. But it must be a discrimination founded on knowledge, not a reasoning
\nfounded on ignorance. Otherwise you tie up your mind and hamper experience by preconceived ideas which are as much
\na<\/i>
\npriori <\/i>as any acceptance of a spiritual truth or experience can be. Your idea that surrender can only come by love is a point in
\ninstance. It is perfectly true in Yogic experience that surrender by true love which means psychic and spiritual love is the most
\npowerful, simple and effective of all, but one cannot, putting   <\/p>\n

 <\/p>\n

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\n

that forward as a dictum arrived at by the ordinary reason, shut up the whole of possible experience of true surrender into
\nthat formula or announce on its strength that one must wait till one loves perfectly before one can surrender. Yogic experience
\nshows that surrender can also be made by the mind and will, a clear and sincere mind seeing the necessity of surrender and a
\nclear and sincere will enforcing it on the recalcitrant members. Also experience shows that not only can surrender come by
\nlove, but love also can come by surrender or grow with it from an imperfect to a perfect love. One starts by an intense idea
\nand will to know or reach the Divine and surrenders more and more one’s ordinary personal ideas, desires, attachments, urges
\nto action or habits of action so that the Divine may take up everything. Surrender means that, to give up our little mind
\nand its mental ideas and preferences into a divine Light and a greater knowledge, our petty personal troubled blind stumbling
\nwill into a great calm tranquil luminous Will and Force, our little restless tormented feelings into a wide intense divine Love
\nand Ananda, our small suffering personality into the one Person of which it is an obscure outcome. If one insists on one’s own
\nideas and reasonings, the greater Light and Knowledge cannot come or else is marred and obstructed in the coming at every
\nstep by a lower interference; if one insists on one’s own desires and fancies, that great luminous Will and Force cannot act in
\nits own true power \u2014for you ask it to be the servant of your desires; if one refuses to give up one’s petty ways of feeling,
\neternal Love and supreme Ananda cannot descend or is mixed and is spilt from the effervescing crude emotional vessel. No
\namount of ordinary reasoning can get rid of that necessity of surmounting the lower in order that the higher may be there. <\/p>\n

 <\/p>\n

\n\tScience and the Supernormal <\/a> <\/b><\/p>\n

 <\/p>\n

Scientific laws only give a schematic account of material processes of Nature \u2014as a valid scheme they can be used for reproducing or extending at will a material process, but obviously they cannot give an account of the thing itself. Water   <\/p>\n

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\n

\n

for instance is not merely so much oxygen and hydrogen put together
\n\u2014the combination is simply a process or device for
\nenabling the materialisation of a new thing called water; what that new thing really is is quite another matter. In fact there
\nare different planes of substance, gross, subtle and more subtle
\ngoing back to what is called causal (karana<\/i>) substance. What is more gross can be reduced to the subtle state and the subtle
\nbrought into the gross state; that accounts for dematerialisation and materialisation and rematerialisation. These are occult
\nprocesses and are vulgarly regarded as magic. Ordinarily the magician knows nothing of the why and wherefore of what he
\nis doing, he has simply learned the formula or process or else controls elemental beings of the subtler states (planes or worlds)
\nwho do the thing for him. The Tibetans indulge widely in occult processes; if you see the books of Madame David-Neel who
\nhas lived in Tibet you will get an idea of their expertness in these things. But also the Tibetan Lamas know something of
\nthe laws of occult (mental and vital) energy and how it can be made to act on physical things. That is something which goes
\nbeyond mere magic. The direct power of mind-force or life-force upon Matter can be extended to an almost illimitable degree. It
\nmust be remembered that Energy is fundamentally one in all the planes, only taking more and more dense forms, so there is
\nnothing a priori <\/i>impossible in mind-energy or life-energy acting directly on material energy and substance; if they do they can
\nmake a material object do things or rather can do things with a material object which would be to that object in its ordinary
\npoise or “law” unhabitual and therefore apparently impossible. <\/p>\n

I do not see how cosmic rays can explain the origination of
\nMatter; it is like Sir Oliver Lodge’s explanation of life on earth that it comes from another planet; it only pushes the problem
\none step farther back \u2014for how do the cosmic rays come into existence? But it is a fact that Agni is the basis of forms as the
\nSankhya pointed out long ago, i.e. the fiery principle in its three powers radiant, electric and gaseous (the Vedic trinity of Agni)
\nis the agent in producing liquid and solid forms of what is called matter.
\n   <\/p>\n

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\n

Obviously a layman can’t do these things, unless he has a native “psychic” (that is, occult) faculty and even then he will
\nhave to learn the law of the thing before he can use it at will. It is always possible to use spiritual force or mind-power or will
\npower or a certain kind of vital energy to produce effects in men, things and happenings; but knowledge and much practice
\nis needed before this possibility ceases to be occasional and haphazard and can be used quite consciously, at will or to perfection.
\nEven then to have “a control over the whole material world” is too big a proposition; a local and partial control is more possible
\nor, more widely, certain kinds of control over matter. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

The desire [of occultists and spiritists<\/i>] to satisfy the physical scientists is absurd and illogical. The physical scientists have
\ntheir own field with its own instruments and standards. To apply the same tests to phenomena of a different kind is as foolish as
\nto apply physical tests to spiritual truth. One can’t dissect God or see the soul under a microscope. So also the subjection of
\ndisembodied spirits or even of psycho-physical phenomena to tests and standards valid only for material phenomena is a most
\nfalse and unsatisfactory method. Moreover the physical scientist is for the most part resolved not to admit what cannot be neatly
\npacked and labelled and docketed in his own system and its formulas. Dr. Jules Romains, himself a scientist as well as a
\ngreat writer, makes experiments to prove that men can see and read with the eyes blindfolded, the scientists refuse even to admit
\nor record the results. Khuda Baksh comes along and proves it patently, indubitably, under all legitimate tests, the scientists are
\nquite unwilling to cede and record the fact even though his results are undeniable. He walks on fire unhurt and disproves
\nall hitherto suggested explanations, \u2014they simply cast about for another and still more silly explanation! What is the use of
\ntrying to convince people who are determined not to believe? <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

These theosophic and other modern attempts to square physical  <\/p>\n

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\n

\n

Science with Yoga (Yogis formerly did not bother to differentiate spiritual functions from grey matter and white matter) make
\nme always suspicious. It looks like manufacture of the mind, pseudo-science. <\/p>\n

 <\/p>\n

\n\tScience and Superstition <\/a> <\/b><\/p>\n

 <\/p>\n

It is quite true that the word “superstition” has been habitually
\nused as a convenient club to beat down any belief that does not agree with the ideas of the materialistic reason, that is to say,
\nof the physical mind dealing with the apparent law of physical process and seeing no farther. It has also been used to dismiss
\nideas and beliefs not in agreement with one’s own idea of what is the rational norm of supraphysical truths as well. For many
\nages man cherished beliefs that implied a force behind which acted on principles unknown to the physical mind and beyond
\nthe witness of the outward reason and the senses. Science came in with a method of knowledge which extended the evidence
\nof this outer field of consciousness and thought that by this method all existence would become explicable. It swept away
\nat once without examination all the ancient beliefs as so many “superstitions” \u2014true, half true or false, all went into the dust
\nbin in one impartial sweep, because they did not rely on the method of physical Science and lay outside its data or were or
\nseemed incompatible with its standpoint. Even in the field of supraphysical experience only so much was admitted as could
\ngive a mentally rational explanation of itself according to a certain range of ideas
\n\t\u2014all the rest, everything that seemed to
\ndemand an occult, mystic or below-the-surface origin to explain it, was put aside as so much superstition. Popular beliefs that
\nwere the fruit sometimes of imagination but sometimes also of a traditional empirical knowledge or of a right instinct shared
\nnaturally the same fate. That all this was a hasty and illegitimate operation, itself based on the “superstition” of the all-sufficiency
\nof the new method which really applies only to a limited field, is now becoming more and more evident. I agree with you that
\nthe word superstition is one which should be used either not at   <\/p>\n

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\n

all or with great caution. It is evidently an anachronism to apply it to beliefs not accepted by the form of religion one happens
\noneself to follow or favour. <\/p>\n

The growing reversal of opinion with regard to many things
\nthat were then condemned but are now coming into favour once more, is very striking. In addition to the instances you quote a
\nhundred others might be added. One does not quite know why a belief in graphology should be condemned as irrational or
\nsuperstitious; it seems to me quite rational to believe that a man’s handwriting is the result of or consistent with his temperament
\nand nature and, if so, it may very well prove on examination to be an index of character. It is now a known fact that each
\nman is an individual by himself with his own peculiar formation different from others and made by minute variations in the general human plan, \u2014this is true of small physical characteristics, it is evidently equally true of psychological characteristics; it
\nis not unreasonable to suppose a correlation between the two. On that basis cheiromancy too may very well have a truth in
\nit, for it is a known fact that the lines in an individual hand are different from the lines in others and that this as well as
\ndifferences of physiognomy may carry in it psychological indications is not impossible. The difficulty for minds trained under
\nrationalistic influences becomes greater when these lines or the data of astrology are interpreted as signs of destiny, because
\nmodern rationalism resolutely refused to admit that the future was determined or could be determinable. But this looks more
\nand more like one of the “superstitions” of the modern mind, a belief curiously contradictory of the fundamental notions of
\nScience. For Science has believed, at least until yesterday, that everything is determined in Nature and it attempts to find the law
\nof that determination and to predict future physical happenings on that basis. If so, it is reasonable to suppose that there are
\nunseen connections determining human events in the world and that future events may therefore be predictable. Whether it can
\nbe done on the lines of astrology or cheiromancy is a matter for enquiry and one does not get any farther by dismissing the
\npossibility with a summary denial. The case for astrology is fairly   <\/p>\n

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\n

\n

strong; a case seems to exist for cheiromancy also. <\/p>\n

On the other hand it is not safe to go too hastily in the other
\ndirection. There is the opposite tendency to believe everything in these fields and not keep one’s eyes open to the element of limitation or error in these difficult branches of knowledge \u2014it was this excess of belief that helped to discredit them, because their
\nerrors were patent. It does not seem to me established that the stars determine the future
\n\t\u2014though that is possible, but it does
\nlook as if they indicate it \u2014or rather some certitudes and many potentialities of the future. Even the astrologers admit that there
\nis another element of determination in man himself which limits the field of astrological prediction and may even alter many of its
\nascertained results. There is a very tangled and difficult complex of forces making up any determination of things in the world
\nand when we have disentangled one thread of the skein and follow it we may get many striking results, but we cannot rely
\non it as the one wholly reliable clue. The mind’s methods are too rigid and conveniently simple to unravel the true or whole
\ntruth whether of the Reality or of its separate phenomena. <\/p>\n

I would accept your statement about the possibility of knowing much about a man from an observation of a small part of his being, physical or psychological, but I think it is to go
\ntoo far to say that one can reconstruct a whole man from one minute particle of a hair. I should say from my knowledge of the
\ncomplexity and multiplicity of elements in the human being that such a procedure would be hazardous and would leave a large
\npart of the Unknown overshadowing the excessive certitude of this inferential structure. <\/p>\n

I suppose we cannot go so far as to deny that there is such a thing as superstition
\n\u2014a fixed blind belief without any ground
\nin something that is quite unsound and does not hang together. The human mind readily claps on such beliefs to things which
\ncan be or are in themselves true, and this is a mixture which very badly confuses the search for knowledge. But precisely because
\nof that mixture, because somewhere behind the superstition or not far off from it there is very usually some real truth, one ought
\nto be cautious in using the word or sweeping away with it as a   <\/p>\n

 <\/p>\n

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\n

convenient broom the true, the partly true and the unfounded together and claiming that the bare ground left is the only truth
\nof the matter. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

When I wrote that sentence [about a “fixed blind belief”<\/i>] I was not thinking really of religious beliefs, but of common popular
\nideas and beliefs. Your feeling about the matter, in any case, is quite sound. One can and ought to believe and follow one’s
\nown path without condemning or looking down on others for having beliefs different from those one thinks or sees to be the
\nbest or the largest in truth. The spiritual field is many-sided and full of complexities and there is room for an immense variety of
\nexperiences. Besides, all mental egoism, \u2014and spiritual egoism \u2014has to be surmounted and this sense of superiority should
\ntherefore not be cherished. <\/p>\n

P. S. A sincere, whole-hearted and one-pointed following
\nof this Yoga should lead to a level where these rigid mental divisions do not exist for they are mental walls put round one
\npart of Truth and Knowledge so as to cut it off from the rest, but this view from above the mind is comprehensive and everything
\nfalls into its place in the whole. <\/p>\n

 <\/p>\n

\n\tThe Limitations of Science
\n<\/a>
\n<\/b><\/p>\n

 <\/p>\n

I think what you write is unexceptionable as a statement of the necessary limitations of physical Science to its own field. It
\nis only in the occult sciences that one can find the necessary connection or bridge between the spiritual and material which
\nX <\/i>is demanding from the physical sciences. X<\/i>‘s attitude is a sort of reaction against the old error of the materialism which
\nused science to discredit not only the mistakes of religion, but all spiritual truth
\n\u2014but that phase is now over and one can be
\ncontent with recording its passing without trying to reverse the process by using science to support or establish spiritual truth
\n\u2014
\nspiritual truth can exist in itself and needs no such buttressing from outside. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

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\n

\n

I think X <\/i>bases his ideas on the attempt of Jeans, Eddington and other English scientists to thrust metaphysical conclusions into
\nscientific facts; it is necessary that he should appreciate fully the objections of more austerely scientific minds to such a mixture.
\nMoreover, spiritual seeking has its own accumulated knowledge which does not depend in the least on the theories or discoveries
\nof science in the purely physical sphere. X<\/i>‘s attempt like that of Jeans and others is a reaction against the illegitimate attempts
\nof some scientific minds in the nineteenth century and of many others who took advantage of the march of scientific discovery
\nto discredit or abolish as far as possible the religious spirit and to discredit also metaphysics as a cloudy verbiage, exalting science
\nas the only clue to the truth of the universe. But I think that attitude is now dead or moribund; the scientists recognise, as
\nyou point out, the limits of their sphere. I may observe that the conflict between religion and science never arose in India
\n(until the days of European education) because religion did not interfere with scientific discovery and scientists did not question
\nreligious or spiritual truth because the two things were kept on separate but not opposing lines. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

The defect in what X <\/i>writes about Science seems to be that he is
\ninsisting vehemently on the idea that Science is still materialistic or at least that scientists, Jeans and Eddington excepted, are
\nstill fundamentally materialists. This is not the fact. Most continental scientists have now renounced the idea that Science can
\nexplain the fundamentals of existence. They hold that Science is only concerned with process and not with fundamentals. They
\ndeclare that it is not the business of Science nor is it within its means to decide anything about the great questions which
\nconcern philosophy and religion. This is the enormous change which the latest developments of Science have brought about.
\nScience itself nowadays is neither materialistic nor idealistic. The rock on which materialism was built and which in the 19th century seemed unshakeable has now been shattered. Materialism has now become a philosophical speculation just like any other
\n  <\/p>\n

 <\/p>\n

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\n

theory; it cannot claim to found itself on a sort of infallible Biblical authority, based on the facts and conclusions of Science. This
\nchange can be felt by one like myself who grew up in the heyday of absolute rule of scientific materialism in the 19th century. The
\nway which had been almost entirely barred except by rebellion now lies wide open to spiritual truths, spiritual ideas, spiritual
\nexperiences. That is the real revolution. Mentalism is only a halfway house but mentalism and vitalism are now perfectly
\npossible as hypotheses based on the facts of existence, scientific facts as well as any others. The facts of Science do not compel
\nanyone to take any particular philosophical direction. They are now neutral and can even be used on one side or another though
\nmost scientists do not consider such a use as admissible. Nobody here ever said that the new discoveries of physics supported the
\nideas of religion or churches; they merely contended that Science had lost its old materialistic dogmatism and moved away by a
\nrevolutionary change from its old moorings. <\/p>\n

It is this change which I expected and prophesied in my
\npoems in the first Ahana <\/i>volume, “A Vision of Science” and “In the Moonlight”.1 <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

Psychologists of course having to deal with mental movements
\nmore easily recognise that there can be no real equation between them and physiological processes and at the most mind and body
\nreact on each other as is inevitable since they are lodging together. But even a great physical scientist like Huxley recognised
\nthat mind was something quite different from matter and could not possibly be explained in the terms of matter. Only since then
\nphysical Science became very arrogant and presumptuous and tried to subject everything to itself and its processes. Now in
\ntheory it has begun to recognise its limitations in a general way, but the old mentality is still too habitual in most scientists to
\nshake off yet. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n  
\n1 These two poems are currently published in <\/i>Collected Poems, volume 2 of
\n<\/i>THE COMPLETE WORKS OF SRI AUROBINDO, pp. 204 \u00ad 6 and 237 \u00ad 44. \u2014Ed.<\/i>
\n  
\n<\/font> <\/p>\n

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\n

\n

The minds of these people [scientists<\/i>] are too much accustomed to deal with physical things and things measurable by instruments and figures to be much good for any other provinces. Einstein’s views outside his domain are crude and childish, a
\nsort of unsubstantial commonplace idealism without grasp on realities. As a man can be a great scholar and yet simple and
\nfoolish, so a man can be a great scientist but his mind and ideas negligible in other things. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

There is nothing superior in the scientist’s brain except a faculty
\nof observing and analysing and drawing conclusions. It is the intellectual plane. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

The scientific mind refuses to leave anything unclassed. Has it
\nnot classified the Divine also? <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

How does Sir James Jeans or any other scientist know that it was by a “mere accident” that life came into existence or
\nthat there is no life anywhere else in the universe or that life elsewhere must either be exactly the same as life here under the
\nsame conditions or not existent at all? These are mere mental speculations without any conclusiveness in them. Life can be an
\naccident only if the whole world also is an accident \u2014a thing created by Chance and governed by Chance. It is not worth
\nwhile to waste time on this kind of speculation, for it is only the bubble of a moment. <\/p>\n

The material universe is only the facade of an immense building which has other structures behind it and it is only if one knows the whole that one can have some knowledge of
\nthe truth of the material universe. There are vital, mental and spiritual ranges behind which give the material its significance.
\nIf the earth is the only field of the spiritual evolution in Matter \u2014(assuming that)
\n\t\u2014then it must be as part of the total design.
\nThe idea that all the rest must be a waste is a human idea which  <\/p>\n

 <\/p>\n

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\n

would not trouble the vast Cosmic Spirit
\n\u2014whose consciousness and life are everywhere, in the slime and dust as much as in the
\nhuman intelligence. But this is a speculative question which is quite alien to our practical purpose. For us it is the development
\nof the spiritual consciousness in the human body that matters. <\/p>\n

In this development there are stages
\n\t\u2014the whole truth can
\nnot be known till all are passed and the final stage is there. The stage in which you are is one in which the Self is beginning to be
\nrealised, the Self free from all embodiment and not depending on embodiment for its perpetual existence. It is therefore natural that you should feel the embodiment to be something quite subordinate and like the earth-life of Jeans almost accidental. It
\nis because of this stage that the Mayavadins, taking it for final, thought the world to be an illusion. But this is only a stage of
\nthe journey. Beyond this Self which is static, separate, formless, there is a greater consciousness in which the Silence and the
\nCosmic Activity are united but in another knowledge than the walled-in ignorance of the embodied human being. This Self is
\nonly one aspect of the Divine Reality. It is when one gets to that greater Consciousness that cosmic existence and form and
\nlife and mind no longer appear to be an accident but find their significance. Even there there are two stages, the overmental and
\nthe supramental, and it is not till one gets to the last that the full truth of existence can become entirely real to the consciousness.
\nObserve what you experience and know that it has its value and is indispensable as a stage, but do not take the experience as the
\nfinal knowledge. <\/p>\n

 <\/p>\n

\n\tPhysics and Metaphysics
\n<\/a>
\n<\/b><\/p>\n

 <\/p>\n

\n\tThe difficulty is that you are a non-scientist trying to impose your ideas
\n\ton the most difficult because most material field of science \u2014physics. It is
\n\tonly if you were a scientist yourself basing your ideas on universally
\n\tacknowledged scientific facts or else your own discoveries \u2014though even then
\n\twith much difficulty \u2014that you could get a hearing or your opinion have any
\n\tweight. Otherwise you open yourself to the accusation of pronouncing in <\/p>\n

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\n

\n

a field where you have no authority, just as the scientist himself does when he pronounces on the strength of his discoveries
\nthat there is no God. When the scientist says that “scientifically speaking God is a hypothesis which is no longer necessary” he
\nis talking arrant nonsense \u2014for the existence of God is not and cannot be and never was a scientific hypothesis or problem at all,
\nit is and always has been a spiritual or a metaphysical problem. You cannot speak scientifically about it at all either pro or con.
\nThe metaphysician or the spiritual seeker has a right to point out that it is nonsense; but if you lay down the law to the scientist in
\nthe field of science, you run the risk of having the same objection turned against you. <\/p>\n

As to the unity of all knowledge, that is a thing in posse<\/i>, not yet in esse.
\n<\/i>The mechanical method of knowledge leads to certain
\nresults, the higher method leads to certain others, and they at many points fundamentally disagree. How is the difference to be
\nbridged \u2014for each seems valid in its own field: it is a problem to be solved, but you cannot solve it in the way you propose. Least
\nof all in the field of physics. In psychology one can say that the mechanical or physiological approach takes hold of the thing
\nby the blind end and is the least fruitful of all \u2014for psychology is not primarily a thing of mechanism and measure, it opens to
\na vast field beyond the physical instrumentalities of the body consciousness. In biology one can get a glimpse of something
\nbeyond mechanism, because there is from the beginning a stir of consciousness progressing and organising itself more and more
\nfor self-expression. But in physics you are in the very domain of the mechanical law where process is everything and the driving
\nconsciousness has chosen to conceal itself with the greatest thoroughness \u2014so that, “scientifically speaking”, it does not exist
\nthere. One can discover it there only by occultism and Yoga, but the methods of occult science and of Yoga are not measurable
\nor followable by the means of physical science \u2014so the gulf remains still in existence. It may be bridged one day, but the
\nphysicist is not likely to be the bridge builder, so it is no use asking him to try what is beyond his province. <\/p>\n

 <\/p>\n

* <\/p>\n

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\n

The Isha Upanishad passage2 is of course a much larger statement of the nature of universal existence than the Einstein theory
\nwhich is confined to the physical universe. You can deduce too a much larger law of relativity from the statement in the verse.
\nWhat it means from this point of view \u2014for it contains much more in it \u2014is that the absolute Reality exists but it is immovable and always the same, the universal movement is a motion of consciousness in this Reality of which only the Transcendent
\nitself can seize the truth, which is self-evident to It, while the apprehension of it by the Gods (the mind, senses etc.) must
\nnecessarily be imperfect and relative since they can try to follow but none can really overtake (apprehend or seize) that Truth,
\neach being limited by its own view-point,3 lesser instrumentality or capacity of consciousness etc. This is the familiar attitude of
\nthe Indian or at least the Vedantic mind which held that our knowledge, perception and experience of things in the world
\nand of the world itself must be vyā<\/font>vahā<\/font>rika<\/i>, relative, practical or pragmatic only,
\n\u2014so declared Shankara, \u2014it is in fact an illusory knowledge, the real Truth of things lying beyond our mental and sensory consciousness. Einstein’s relativity is a scientific, not
\na metaphysical statement. The form and field of it are different \u2014but, I suppose, if one goes back from it and beyond it to its
\nessential significance, the real reason for its being so, one can connect it with the Vedantic conclusion. But to justify that to the
\nintellect, you would have to go through a whole process to show how the connection comes
\n\u2014it does not self-evidently follow. <\/p>\n

As for Jeans, many would say that his conclusions are not at all legitimate. Einstein’s law is a scientific generalisation based
\nupon certain relations proper to the domain of physics and, if valid, valid there in the limits of that domain, or, if you like, in
\nthe general domain of scientific observation and measurement of physical processes and motions; but how can you transform<\/p>\n

 <\/p>\n

\n\t2 “One unmoving that is swifter than Mind, That the Gods reach not, for It progresses<\/i>
\never in front. That, standing, passes beyond others as they run.” <\/i>Isha Upanishad, verse 4.<\/i>
\nSri Aurobindo’s translation. See <\/i>Isha Upanishad, volume 17 of <\/i>THE COMPLETE WORKS OF SRI AUROBINDO, p. 6.<\/i>
\n\t<\/font><\/p>\n

\n\t3 The Gods besides are in and subject to Space and Time, part of the motion in Space and Time, not superior to it.
\n \t<\/font> <\/p>\n

 <\/p>\n

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\n

\n

that at once into a metaphysical generalisation? It is a jump over a considerable gulf
\n\u2014or a forceful transformation of one
\nthing into another, of a limited physical result into an unlimited all-embracing formula. I don’t quite know what Einstein’s law
\nreally amounts to, but does it amount to more than this that our scientific measurements of time and other things are, in the
\nconditions under which they have to be made, relative because subject to the unavoidable drawback of these conditions? What
\nmetaphysically follows from that \u2014if anything at all does follow \u2014it is for the metaphysicians, not the scientists to determine.
\nThe Vedantic position was that the Mind itself (as well as the senses) is a limited power making its own representations, constructions, formations and imposing them on the Reality. That is a much bigger and more intricate affair shooting down into
\nthe very roots of our existence. I think myself there are many positions taken by modern Science which tend to be helpful
\nto that view \u2014though in the nature of things they cannot be sufficient to prove it. <\/p>\n

I state the objections only; I myself see certain fundamental truths underlying all the domains and the one Reality every
\nwhere. But there is a great difference in the instruments used and the ways of research followed by the seekers in these different
\nways (the physical, the occult and the spiritual) and for the intellect at least the bridge between them has still to be built.
\nOne can point out analogies but it can be maintained very well that Science cannot be used for yielding or buttressing results of
\nspiritual knowledge. The other side can be maintained also and it is best that both should be stated
\n\u2014so this is not meant to
\ndiscourage your thesis. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

The article [on metaphysics and science<\/i>] reads as if it had been written by a professor rather than a philosopher. What you
\nspeak of  4 is, I suppose, a survival of the nineteenth-century scientific contempt for metaphysics; all thinking must be based on <\/p>\n

 <\/p>\n

\n\t        4 The correspondent said that the author of the article assumed that metaphysics is “one<\/i>
\namong the experimental sciences and has a darkened <\/i>seance room for its laboratory”.<\/i>
\n\u2014Ed.<\/i>
\n \t\t\t<\/font><\/p>\n

\n\t <\/p>\n

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\n

scientific facts <\/i>and the generalisations of science, often so faulty and ephemeral, must be made the basis for any sound meta
\nphysical thinking. That is to make philosophy the handmaid of science, metaphysics the camp-follower of physics and to deny
\nher her sovereign rights in her own city. It ignores the fact that the philosopher has his own domain and his own instruments;
\nhe may use scientific discoveries as material just as he may use any other facts of existence, but whatever generalisations science
\noffers he must judge by his own standards \u2014whether they are valid for transference to the metaphysical plane and, if so, how
\nfar. Still in the heyday of physical science before it discovered its own limitations and the shakiness of its scheme of things
\nfloating precariously in a huge infinity or boundless Finite of the Unknown, there was perhaps some excuse for such an attitude.
\nBut spiritualism glorified under the name of psychical research? That is not a science; it is a mass of obscure and ambiguous
\ndocuments from which you can draw only a few meagre and doubtful generalisations. Moreover, so far as it belongs to the
\noccult, it touches only the inferior regions of the occult \u2014what we would call the lowest vital worlds
\n\u2014where there is as much
\nfalsehood and fake and confused error as upon the earth and even more. What is a philosopher to do with all that obscure
\nand troubled matter? I do not catch the point of many of his remarks. Why should a prediction of a future event alter our
\nconception \u2014at least any philosophic conception \u2014of Time? It can alter one’s ideas of the relation of events to each other or of
\nthe working out of forces or of the possibilities of consciousness, but Time remains the same as before. <\/p>\n

The dream5 is, of course, the rendering of an attempt at<\/p>\n

 <\/p>\n

\n\t 5 A dream in which the correspondent had a long-distance telephone conversation. He<\/i>
\ncommented: “Is there not something very symbolic about the emergence of telephony<\/i>
\nand cinematography just at an epoch when human behaviour and relationship is break-<\/i>
\ning down? Owing to falsehood and callousness and self-centred indifference to others,<\/i>
\neach person is to every other more and more a meaningless shadow and a deceptive<\/i>
\nvoice.” He also spoke about the decline of nobility and tenderness in art: “I fail to see<\/i>
\nany further need for human beings either as creators or enjoyers of such `art’; perhaps<\/i>
\nin an Asuric civilisation, men are anyhow superfluous and only `incarnated Asuras’ are<\/i>
\nrequired?” \u2014Ed.<\/i>
\n <\/font> <\/p>\n

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\n

\n

communication on the subtle plane. As for the telephone and cinema, there is something of what you say, but it seems to
\nme that these and other modern things could have taken on a different character if they had been accepted and used in a
\ndifferent spirit. Mankind was not ready for these discoveries, in the spiritual sense, nor even, if the present confusions are a
\nsign, intellectually ready. The aesthetic downfall is perhaps due to other causes, a disappointed idealism in its recoil generating
\nits opposite, a dry and cynical intellectualism which refuses to be duped by the ideal, the romantic or the emotional or anything
\nthat is higher than the reason walking by the light of the senses. The Asuras of the past were after all often rather big beings; the
\ntrouble about the present ones is that they are not really Asuras, but beings of the lower vital world, violent, brutal and ignoble,
\nbut above all narrow-minded, ignorant and obscure. But this kind of cynical narrow intellectualism that is rampant now, does
\nnot last \u2014it prepares its own end by increasing dryness \u2014men begin to feel the need of new springs of life. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

I am afraid I have lost all interest in these speculations [about<\/i>
\nsubjectivism in modern physics<\/i>]; things are getting too serious for me to waste time on these inconclusive intellectualities. I do
\nnot at all mind your driving your point triumphantly home and replacing a dogmatism from materialistic Science on its throne
\nof half a century ago from which it could victoriously ban all thought surpassing its own narrow bounds as mere wordy meta
\nphysics and mysticism and moonshine. Obviously, if material energies alone can exist in the material world, there can be
\nno possibility of a life divine on the earth. A mere metaphysical “sleight of mind”, as one might call it, could not justify it against
\nthe objections of scientific negation and concrete common sense. I had thought that even many scientific minds on the Continent
\nhad come to admit that Science could no longer claim to decide what was the reality of things, that it had no means of deciding
\nit and could only discover and describe the how and process of the operations of material Force in the physical front of things.
\n  <\/p>\n

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\n

That left the field open to higher thought and speculation, spiritual experience and even to mysticism, occultism and all those
\ngreater things which almost everybody had come to disbelieve as impossible nonsense. That was the condition of things when I
\nwas in England. If that is to return or if Russia and her dialectical materialism are to lead the world, well, fate must be obeyed and
\nlife divine must remain content to wait perhaps for another millennium. But I do not like the idea of one of our periodicals6
\nbeing the arena for a wrestle of that kind. That is all. I am writing under the impression of your earlier article on this subject, as I
\nhave not gone carefully through the later ones; I dare say these later ones may be entirely convincing and I would find after
\nreading them that my own position was wrong and that only an obstinate mystic could still believe in such a conquest of Matter
\nby the Spirit as I had dared to think possible. But I am just such an obstinate mystic; so, if I allowed your exposition of the
\nmatter to be published in one of our own periodicals, I would be under the obligation of returning to the subject in which I
\nhave lost interest and therefore the inclination to write, so as to reestablish my position and would have to combat the claim of
\nmaterialistic Science to pronounce anything on these matters on which it has no means of enquiry nor any possibility of arriving
\nat a valid decision. Perhaps I would have practically to rewrite The Life Divine
\n<\/i>as an answer to the victorious “negation of the
\nmaterialist”! This is the only explanation which I can give, apart from sheer want of time to tackle the subject, for my long and
\ndisappointing silence. <\/p>\n

 <\/p>\n

\n\tSpace and Time
\n<\/a>
\n<\/b><\/p>\n

 <\/p>\n

You are reasoning on the analogy of our own very cabined and limited sense-consciousness and its rather clumsy relations with
\nthe happenings in material space. What is space after all but an extension of conscious being in which Consciousness-Force
\nbuilds its own surroundings? In the subtle physical plane there <\/p>\n

 <\/p>\n

\n\t       6 Mother India, a journal published in Mumbai at that time.
\n\u2014Ed.<\/i>
\n <\/font> <\/p>\n

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\n

\n

are not one, but many layers of consciousness and each moves in its own being, that is to say, in its own space. I have said
\nthat each subtle plane is a conglomeration or series of worlds. Each space may at any point meet, penetrate or coincide with
\nanother; accordingly at one point of meeting or coincidence there might be several subtle objects occupying what we might rather
\narbitrarily call the same space, and yet they may not be in any actual relation with each other. If there is a relation created, it is
\nthe multiple consciousness of the seer in which the meeting-place becomes apparent that creates it. <\/p>\n

On the other hand, there may be a relation between objects in different regions of space correlated to each other as in the
\ncase of the gross physical object and its subtle counterpart. There you can more easily reason of relations between one space and
\nanother. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

The objection7 is founded on human three-dimensional ideas of Space and division in spaces, which are again founded upon
\nthe limited nature of the human senses. To some beings space is one-dimensional, to others two-dimensional, to others three
\ndimensional \u2014but there are other dimensions also. It is well recognised in metaphysics that the Infinite can be in a point and
\nnot only in extension of space \u2014just as there is an eternity of extension in Time but also an Eternity which is independent of
\nTime so that it can be felt in the moment \u2014one has not to think of millions and millions of years in order to realise it. So too
\nthe rigid distinction of One against Many, a One that cannot be many or of an All that is made up by addition and not self
\nexistent are crude mental notions of the outer finite mind that cannot be applied to the Infinite. If the All were of this material
\nand unspiritual character, tied down to a primary arithmetic and geometry, the realisation of the universe in oneself, of the<\/p>\n

 <\/p>\n

  
\n\t  7  The correspondent asked: “How can the Divine, who is All or Omnipresent, incarnate in the small space of a human body? I believe it is because this seems impossible to<\/i>
\nthe mind that the Arya Samajists do not accept the possibility of incarnation.”
\n\u2014Ed.<\/i>  
\n\t\t\t<\/font><\/p>\n

 <\/p>\n

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\n

 all in each and each in all, of the universe in the Bindu would be impossible. Your Arya Samajists are evidently innocent of the
\nelements of metaphysical thinking or they would not make such objections. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

Time and Space are not limited, they are infinite
\n\t\u2014they are the
\nterms of an extension of consciousness in which things take place or are arranged in a certain relation, succession, order. There are
\nagain different orders of Time and Space; that too depends on the consciousness. The Eternal is extended in Time and Space,
\nbut he is also beyond all Time and Space. Timelessness and Time are two terms of the eternal existence. The Spaceless Eternal is
\nnot one indivisible infinity of Space, there is in it no near or far, no here or there
\n\t\u2014the Timeless Eternal is not measurable by
\nyears or hours or aeons, the experience of it has been described as the eternal moment. But for the mind this state cannot be
\ndescribed except by negatives, \u2014one has to go beyond and to realise it. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

Time is to the Intuition an extension of consciousness in which
\nhappenings are arranged and has not the same rigidity that it has to the intellect. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

The idea of time may be a mental construction, but the sense
\nof it may not be. Savages have the idea of time but it is in connection with the sun and stars and the lapse of day and night
\nand the seasons, not perhaps a separate construction \u2014but one is not sure for they have metaphysical conceptions of their own.
\nAnimals are not, I think, so limited in their consciousness \u2014they have not only sensations, but an acute memory of certain
\nthings, observation, clear associations, an intelligence that plans, a very accurate sense of place and memory of place, an initial
\npower of reasoning (not reflectively as the human mind does, but practically as any vital mind can do). I have seen a young
\n   <\/p>\n

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\n

\n

kitten observing, arriving at a correct conclusion, proceeding to do what was necessary for her purpose, a necessity imposed
\nby that conclusion, just as a human child might do. We cannot therefore say that animals have no ideas. No clear measure of
\nyesterday and tomorrow, perhaps, but the perception of past and future needs is there and of right times and seasons also
\n\u2014
\nall vital, practical, not reflectively mental in the human way. <\/p>\n

But it is true that when one gets beyond the mind, this sense
\nof time changes into timelessness, into the eternal present. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

No doubt, the physical regulated time consciousness belongs mainly to the waking state but it can be subliminal as well as
\nof the mental waking consciousness. E.g. sometimes one wills at night to get up at a fixed time in the morning and wakes exactly
\nat that hour and minute \u2014it is something in the subliminal being that recorded the time and vigilantly executed it. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

When one begins to feel the inner being and live in it (the result
\nof the experience of peace and silence) the ordinary time sense disappears or becomes purely external. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

The present is a convention or only a constant movement out of
\nthe past into the future. <\/p>\n

 <\/p>\n

\n\tMatter
\n<\/a>
\n<\/b><\/p>\n

 <\/p>\n

As for what you write about your experience and your ideas, it looks as if it were simply the old thoughts and movements
\nrising, as they often do, to interfere with the straight course of the sadhana. Mental realisations and ideas of this kind are at
\nbest only half-truths and not always even that; once one has taken up a sadhana that goes beyond the mind, it is a mistake
\nto give them too much importance. They can easily become by misapplication a fruitful ground for error.
\n   <\/p>\n

 <\/p>\n

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\n

If you examine the ideas that have come to you, you will see that they are quite inadequate. For example: <\/p>\n

1. Matter is jada <\/i>only in appearance. As even modern Science admits, Matter is only energy in action, and, as we know in India, energy is force of consciousness in action. <\/p>\n

2. Prakriti in the material world seems to be jada<\/i>, but this .<\/i>
\ntoo is only an appearance. Prakriti is in reality the conscious power of the Spirit. <\/p>\n

3. A bringing down of the Spirit into Matter cannot lead to a laya <\/i>in
\njada prakrti<\/i>. A descent of the Spirit could only mean
\na descent of light, consciousness and power, not a growth of unconsciousness and inertia which is what is meant by the
\njada<\/i> laya<\/i>. <\/p>\n

4. The Spirit is there already in Matter as everywhere else; it is only a surface apparent unconsciousness or involved con
\nsciousness which veils its presence. What we have to do is to awake Matter to the spiritual consciousness concealed in it. <\/p>\n

5. What we aim at bringing down into the material world is the supramental consciousness, light and energy, because it is
\nthis alone that can truly transform it. <\/p>\n

If there is at any time a growth of unconsciousness and
\ninertia, it is because of the resistance of the ordinary nature to the spiritual change. But this is usually raised up in order to be
\ndealt with and eliminated. If it is allowed to remain concealed and not raised up, the difficulty will never be grappled with and
\nno real transformation will take place. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

If there were no creative power in the material energy, there would be no material universe. Matter is not unconscious or
\nwithout dynamism \u2014only it is an involved Force and Consciousness that work in it. It is what the psychologists call
\nthe Inconscient from which all comes \u2014but it is not really Inconscient.<\/p>\n

 <\/p>\n

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\n

\n


\nAnimals
\n<\/a>
\n<\/b><\/p>\n

 <\/p>\n

The satisfaction of their emotions and desires and their bodily
\nneeds [is what animals desire<\/i>] \u2014mostly. Animals are predominantly the vital creation on earth
\n\t\u2014the mind in them also is a
\nvital mind \u2014they act according to the push of the forces and have a vital but not a mental will. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

Even the animal is more in touch with a certain harmony in
\nthings than man. Man’s only superiority is a more complex consciousness and capacity (but terribly perverted and twisted
\nby misuse of Mind) and the ability (not much used as yet) of reaching towards higher things. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

Human life and mind are neither in tune with Nature like the
\nanimals nor with Spirit \u2014it [human nature<\/i>] is disturbed, incoherent, conflicting with itself, without harmony and balance. We
\ncan then regard it as diseased, if not itself a disease. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

Yes, it is a more simple and honest consciousness
\n\u2014that of the animal. Of course it expects something, but even if it does not
\nget, the affection remains. Many animals, even if ill-treated, do not lose their love which means a remarkable psychic development in the vital. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

The emotional being of animals is often much more psychic than that of men who can be very insensitive. There were recently
\npictures of the tame tigress kept by a family and afterwards given by them to a Zoo. The look of sorrow on the face of the
\ntigress in her cage at once gentle and tragically poignant is so intense as to be heartbreaking. <\/p>\n

 <\/p>\n

* <\/p>\n

  <\/p>\n

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\n

A very strong time sense [in animals<\/i>]
\n\u2014at least some of them \u2014but usually it works only in connection with strong desires or
\nhabits, e.g. food. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

Cats have a very sure vital perception. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

Most animals do not usually attack unless they are menaced or frightened or somehow made angry
\n\u2014and they can feel the
\natmosphere of people. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

There are people who can move the ears without doing Yoga at all or calling upon the resources of the Kundalini. I suppose it is
\nsimply a movement that man has lost through disuse, not having had like the animals to prick up his ear at every moment to listen
\nto sounds that might indicate danger. I suppose he could revive the faculty if it were of any use. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

Yes
\n\t\u2014to watch the animals with the right perception of their
\nconsciousness helps to get out of the human mental limitations and see the Cosmic Consciousness on earth individualising itself
\nin all forms \u2014plant, animal, man and growing towards what is beyond man. <\/p>\n

 <\/p>\n

\n\tPlants <\/a> <\/b><\/p>\n

 <\/p>\n

It is true that the plant world
\n\t\u2014even the animals if one takes
\nthem the right way \u2014can be much better than human beings. It is the mental distortion that makes men worse. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

The plants are very psychic, but they can express it only by
\nsilence and beauty. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

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\n

\n

Form, colour, scent + something else which is indefinable [constitute the beauty of flowers<\/i>]. <\/p>\n

 <\/p>\n

* <\/p>\n

 <\/p>\n

\n

The rose is not the only beautiful flower, there are hundreds of
\nothers; most flowers are beautiful. The rose is among the first of flowers because of the richness of its colour, the intensity of
\nsweetness of its scent and the grace and magnificence of its form. <\/p>\n

 <\/p>\n

\n\tLife on Other Planets
\n<\/a>
\n<\/b><\/p>\n

 <\/p>\n

As for the other question, there is no reason to suppose that there is not life in any part of the material cosmic system except
\nearth. No doubt the suns and nebulae cannot harbour material life because there is not the necessary basis, but wherever there is
\na formed world, Life can exist. It used formerly to be supposed that life could not exist except in conditions identical with the
\nearth, but it is now being discovered that even man and the animals can adapt themselves to atmospheric conditions deficient
\nin oxygen such as exist in the stratosphere \u2014this proves that all depends on adaptation. There are animals that can exist only
\nin the sea, yet sea-animals have become amphibious or turned into land animals \u2014so animals on earth can by habit of the
\nadaptation live only in a certain range of atmosphere and need oxygen, but they could adapt themselves to other conditions
\n\u2014
\nit is a law of habit of Nature, not a law of inevitable necessity of Nature. It is therefore quite possible for life to exist on other
\nplanets in our and other systems, though the beings there may not be quite like earthly humanity or life quite the same. <\/p>\n

 <\/p>\n

\n

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