{"id":642,"date":"2013-07-13T01:29:25","date_gmt":"2013-07-13T01:29:25","guid":{"rendered":"http:\/\/localhost\/?p=642"},"modified":"2013-07-13T01:29:25","modified_gmt":"2013-07-13T01:29:25","slug":"11-conscious-force-vol-18-the-life-divine-volume-18","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/18-the-life-divine-volume-18\/11-conscious-force-vol-18-the-life-divine-volume-18","title":{"rendered":"-11_Conscious Force .htm"},"content":{"rendered":"\n\n
\n

\nC<\/font>HAPTER<\/font> 
\nX <\/font>
\n<\/b>\n<\/p>\n


\n\t\tConscious Force<\/p>\n

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

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

\nThey beheld the self-force of the Divine Being deep hidden by its own conscious modes of working.<\/font><\/p>\n

\n                                                                                                                                    Swetaswatara
\nUpanishad.\u00b9<\/font><\/font><\/p>\n

\nThis is he
\nthat is awake in those who sleep. <\/font><\/p>\n

\n                                                                                                                                        Katha
\nUpanishad.
\n\u00b2<\/font> <\/font><\/p>\n

\n <\/p>\n

     A<\/font><\/b>LL<\/font>
\nphenomenal existence resolves itself into Force, into a movement of
\nenergy that assumes more or less material, more or
\nless gross or subtle forms for self-presentation to its own experience.
\nIn the ancient images by which human thought
\nattempted to make this origin and law of being intelligible and real to
\nitself, this infinite existence of Force was figured as a
\nsea, initially at rest and therefore free from forms, but the first
\ndisturbance, the first initiation of movement necessitates the
\ncreation of forms and is the seed of a universe.<\/p>\n

     
\nMatter is the presentation of force which is most easily intelligible
\nto our intelligence, moulded as it is by contacts in
\nMatter to which a mind involved in material brain gives the response.
\nThe elementary state of material Force is, in the view
\nof the old Indian physicists, a condition of pure material extension in
\nSpace of which the peculiar property is vibration
\ntypified to us by the phenomenon of sound. But vibration in this state
\nof ether is not sufficient to create forms. There must
\nfirst be some obstruction in the flow of the Force ocean, some
\ncontraction and expansion, some interplay of vibrations, some
\nimpinging of force upon force so as to create a beginning of fixed
\nrelations and mutual effects. Material Force modifying its
\nfirst ethereal status assumes a second, called in the old language the
\naerial, of which the special property is contact between
\nforce and force, contact that is the basis of all material relations.
\nStill we have not as yet real forms but only varying forces.
\nA sustaining principle is needed. This is provided by a third
\nself-modification of the primitive Force of which the principle of
\nlight, electricity, fire and heat is for us the characteristic
\nmanifestation. Even then, we can have forms of<\/p>\n

 <\/p>\n

        
\n\u00b9  <\/font>I. 3.        
\n\u00b2  <\/font>II. 2. 8.<\/font><\/p>\n

\n

\n Page-80<\/font><\/p>\n<\/div>\n

 force preserving their own character and peculiar action, but not stable forms of Matter. A fourth state characterised by
\ndiffusion and a first medium of permanent attractions and repulsions, termed picturesquely water or the liquid state, and a
\nfifth of cohesion, termed earth or the solid state, complete the necessary elements.<\/p>\n

     All forms of Matter of
\nwhich we are aware, all physical things even to the most subtle, are
\nbuilt up by the combination
\nof these five elements. Upon them also depends all our sensible
\nexperience; for by reception of vibration comes the sense of
\nsound; by contact of things in a world of vibrations of Force the sense
\nof touch; by the action of light in the forms hatched,
\noutlined, sustained by the force of light and fire and heat the sense
\nof sight; by the fourth element the sense of taste; by the
\nfifth the sense of smell. All is essentially response to vibratory
\ncontacts between force and force. In this way the ancient
\nthinkers bridged the gulf between pure Force and its final
\nmodifications and satisfied the difficulty which prevents the
\nordinary human mind from understanding how all these forms which are to
\nhis senses so real, solid and durable can be in
\ntruth only temporary phenomena and a thing like pure energy, to the
\nsenses non-existent, intangible and almost incredible,
\ncan be the one permanent cosmic reality.\n<\/p>\n

     The problem of
\nconsciousness is not solved by this theory; for it does not explain how
\nthe contact of vibrations of Force
\nshould give rise to conscious sensations. The Sankhyas or analytic
\nthinkers posited therefore behind these five elements two
\nprinciples which they called Mahat and Ahankara, principles which are
\nreally non-material; for the first is nothing but the
\nvast cosmic principle of Force and the other the divisional principle
\nof Ego-formation. Nevertheless, these two principles, as
\nalso the principle of intelligence, become active in consciousness not
\nby virtue of Force itself, but by virtue of an inactive
\nConscious-Soul or souls in which its activities are reflected and by
\nthat reflection assume the hue of consciousness.\n<\/p>\n

     Such is the explanation of
\nthings offered by the school of Indian philosophy which comes nearest
\nto the modern
\nmaterialistic ideas and which carried the idea of a mechanical or<\/p>\n

\n

\n Page-81 <\/font><\/p>\n<\/div>\n

unconscious Force in Nature as far as was possible to a seriously reflective Indian mind. Whatever its defects, its main idea
\nwas so indisputable that it came to be generally accepted. However the phenomenon of consciousness may be explained,
\nwhether Nature be an inert impulse or a conscious principle, it is certainly Force; the principle of things is a formative
\nmovement of energies, all forms are born of meeting and mutual adaptation between unshaped forces, all sensation and
\naction is a response of something in a form of Force to the contacts of other forms of Force. This is the world as we
\nexperience it and from this experience we must always start.<\/p>\n

     
\nPhysical analysis of Matter by modern Science has come to the same general conclusion, even if a few last doubts still
\nlinger. Intuition and experience confirm this concord of Science and Philosophy. Pure reason finds in it the satisfaction of its
\nown essential conceptions. For even in the view of the world as essentially an act of consciousness, an act is implied and in
\nthe act movement of Force, play of Energy. This also, when we examine from within our own experience, proves to be the
\nfundamental nature of the world. All our activities are the play of the triple force of the old philosophies, knowledge-force,
\ndesire-force, action-force, and all these prove to be really three streams of one original and identical Power, Adya Shakti.
\nEven our states of rest are only equable state or equilibrium of the play of her movement.<\/p>\n

     
\nMovement of Force being admitted as the whole nature of the Cosmos, two questions arise. And first, how did this
\nmovement come to take place at all in the bosom of existence? If we suppose it to be not only eternal but the very essence
\nof all existence, the question does not arise. But we have negatived this theory. We are aware of an existence which is not
\ncompelled by the movement. How then does this movement alien to its eternal repose come to take place in it? by what
\ncause? by what possibility? by what mysterious impulsion?<\/p>\n

     The answer most approved by
\nthe ancient Indian mind was that Force is inherent in Existence. Shiva
\nand Kali,
\nBrahman and Shakti are one and not two who are separable. Force
\ninherent in existence may be at rest or it may be in
\nmotion, but\n<\/p>\n

\n

    
\nPage-82
\n<\/font><\/p>\n<\/div>\n

when it is at rest, it exists none the less and is not abolished, diminished or in any way essentially altered. This reply is so
\nentirely rational and in accordance with the nature of things that we need not hesitate to accept it. For it is impossible,
\nbecause contradictory of reason, to suppose that Force is a thing alien to the one and infinite existence and entered into it
\nfrom outside or was non-existent and arose in it at some point in Time. Even the Illusionist theory must admit that Maya, the
\npower of self-illusion in Brahman, is potentially eternal in eternal Being and then the sole question is its manifestation or
\nnon-manifestation. The Sankhya also asserts the eternal coexistence of Prakriti and Purusha, Nature and Conscious-Soul,
\nand the alternative states of rest or equilibrium of Prakriti and movement or disturbance of equilibrium.<\/p>\n

     But since Force is thus
\ninherent in existence and it is the nature of Force to have this double
\nor alternative potentiality of
\nrest and movement, that is to say, of self-concentration in Force and
\nself-diffusion in Force, the question of the how of the
\nmovement, its possibility, initiating impulsion or impelling cause does
\nnot arise. For we can easily, then, conceive that this
\npotentiality must translate itself either as an alternative rhythm of
\nrest and movement succeeding each other in Time or else
\nas an eternal self-concentration of Force in immutable existence with a
\nsuperficial play of movement, change and formation
\nlike the rising and falling of waves on the surface of the ocean. And
\nthis superficial play—we are necessarily speaking in
\ninadequate images—may be either coeval with the self-concentration and
\nitself also eternal or it may begin and end in Time
\nand be resumed by a sort of constant rhythm; it is then not eternal in
\ncontinuity but eternal in recurrence.\n<\/p>\n

     The problem of the how thus
\neliminated, there presents itself the question of the why. Why should
\nthis possibility of a
\nplay of movement of Force translate itself at all? why should not Force
\nof existence remain eternally concentrated in itself,
\ninfinite, free from all variation and formation? This question also
\ndoes not arise if we assume Existence to be non-conscious
\nand consciousness only a development of material energy which we
\nwrongly suppose to be immaterial. For then we can say
\nsimply\n<\/p>\n

\n

\n     Page-83<\/font><\/p>\n<\/div>\n

that this rhythm is the nature of Force in existence and there is absolutely no reason to seek for a why, a cause, an initial
\nmotive or a final purpose for that which is in its nature eternally self-existent. We cannot put that question to eternal
\nself-existence and ask it either why it exists or how it came into existence; neither can we put it to self-force of existence
\nand its inherent nature of impulsion to movement. All that we can then inquire into is its manner of self-manifestation, its
\nprinciples of movement and formation, its process of evolution. Both Existence and Force being inert,—inert status and inert
\nimpulsion,—both of them unconscious and unintelligent, there cannot be any purpose or final goal in evolution or any original
\ncause or intention.<\/p>\n

     But if we suppose or find
\nExistence to be conscious Being, the problem arises. We may indeed
\nsuppose a conscious
\nBeing which is subject to its nature of Force, compelled by it and
\nwithout option as to whether it shall manifest in the
\nuniverse or remain unmanifest. Such is the cosmic God of the Tantriks
\nand the Mayavadins who is subject to Shakti or
\nMaya, Purusha involved in Maya or controlled by Shakti. But it is
\nobvious that such a God is not the supreme infinite
\nExistence with which we have started. Admittedly, it is only a
\nformulation of Brahman in the cosmos by the Brahman which
\nis itself logically anterior to Shakti or Maya and takes her back into
\nits transcendental being when she ceases from her
\nworks. In a conscious existence which is absolute, independent of its
\nformations, not determined by its works, we must
\nsuppose an inherent freedom to manifest or not to manifest the
\npotentiality of movement. A Brahman compelled by Prakriti is not
\nBrahman, but an inert Infinite with an active content in it more
\npowerful than the continent, a conscious holder of Force of whom his
\nForce is master. If we say that it is compelled by itself as Force, by
\nits own nature, we do not get rid of the contradiction, the evasion of
\nour first postulate. We have got back to an Existence which is really
\nnothing but Force, Force at rest or in movement, absolute Force
\nperhaps, but not absolute Being. <\/p>\n

     It is then necessary to examine into
\nthe relation between Force and Consciousness. But what do we mean by the latter <\/p>\n

\n

\nPage-84<\/font><\/p>\n<\/div>\n

term? Ordinarily we mean by it our first obvious
\nidea of a mental waking consciousness such as is possessed by the human
\nbeing during the major part of his bodily existence, when he is not
\nasleep, stunned or otherwise deprived of his physical and
\nsuperficial methods of sensation. In this sense it is plain enough that
\nconsciousness is the exception and not the rule in the
\norder of the material universe. We ourselves do not always possess it.
\nBut this vulgar and shallow idea of the nature of
\nconsciousness, though it still colours our ordinary thought and
\nassociations, must now definitely disappear out of philosophical
\nthinking. For we know that there is something in us which is conscious
\nwhen we sleep, when we are stunned or drugged or
\nin a swoon, in all apparently unconscious states of our physical being.
\nNot only so, but we may now be sure that the old
\nthinkers were right when they declared that even in our waking state
\nwhat we call then our consciousness is only a small
\nselection from our entire conscious being. It is a superficies, it is
\nnot even the whole of our mentality. Behind it, much vaster
\nthan it, there is a subliminal or subconscient mind which is the
\ngreater part of ourselves and contains heights and profundities
\nwhich no man has yet measured or fathomed. This knowledge gives us a
\nstarting-point for the true science of Force and its
\nworkings; it delivers us definitely from circumscription by the
\nmaterial and from the illusion of the obvious.\n<\/p>\n

     Materialism indeed insists
\nthat, whatever the extension of consciousness, it is a material
\nphenomenon inseparable from
\nour physical organs and not their utiliser but their result. This
\northodox contention, however, is no longer able to hold the field
\nagainst the tide of increasing knowledge. Its explanations are becoming
\nmore and more inadequate and strained. It is
\nbecoming always clearer that not only does the capacity of our total
\nconsciousness far exceed that of our organs, the
\nsenses, the nerves, the brain, but that even for our ordinary thought
\nand consciousness these organs are only their habitual
\ninstruments and not their generators. Consciousness uses the brain
\nwhich its upward strivings have produced, brain has not
\nproduced nor does it use the consciousness. There are even abnormal
\ninstances which go to prove that our organs are not
\nentirely indispensable instruments,—that the heart-beats are not
\nabsolutely essential\n<\/p>\n

\n

\n Page-85 <\/font><\/p>\n<\/div>\n

to life, any more than is breathing, nor the organised brain-cells to thought. Our physical organism no more causes or
\nexplains thought and consciousness than the construction of an engine causes or explains the motive-power of steam or
\nelectricity. The force is anterior, not the physical instrument.<\/p>\n

     Momentous logical
\nconsequences follow. In the first place we may ask whether, since even
\nmental consciousness
\nexists where we see inanimation and inertia, it is not possible that
\neven in material objects a universal subconscient mind is
\npresent although unable to act or communicate itself to its surfaces
\nfor want of organs. Is the material state an emptiness of
\nconsciousness, or is it not rather only a sleep of consciousness—even
\nthough from the point of view of evolution an original
\nand not an intermediate sleep? And by sleep the human example teaches
\nus that we mean not a suspension of
\nconsciousness, but its gathering inward away from conscious physical
\nresponse to the impacts of external things. And is not
\nthis what all existence is that has not yet developed means of outward
\ncommunication with the external physical world? Is
\nthere not a Conscious Soul, a Purusha who wakes for ever even in all
\nthat sleeps?<\/p>\n

     We may go farther. When we
\nspeak of subconscious mind, we should mean by the phrase a thing not
\ndifferent from
\nthe outer mentality, but only acting below the surface, unknown to the
\nwaking man, in the same sense if perhaps with a
\ndeeper plunge and a larger scope. But the phenomena of the subliminal
\nself far exceed the limits of any such definition. It
\nincludes an action not only immensely superior in capacity, but quite
\ndifferent in kind from what we know as mentality in our
\nwaking self. We have therefore a right to suppose that there is a
\nsuperconscient in us as well as a subconscient, a range of
\nconscious faculties and therefore an organisation of consciousness
\nwhich rise high above that psychological stratum to
\nwhich we give the name of mentality. And since the subliminal self in
\nus thus rises in superconscience above mentality, may
\nit not also sink in subconscience below mentality? Are there not in us
\nand in the world forms of consciousness which are
\nsubmental, to which we can give the name of vital and physical
\nconsciousness? If so, we must suppose in the plant and the
\nmetal also a force to which we can\n<\/p>\n

\n

\nPage-86<\/p>\n

<\/font><\/p>\n<\/div>\n

give the name of consciousness although it is not the human or animal mentality for which we have hitherto preserved the
\nmonopoly of that description.<\/p>\n

     Not only is this probable
\nbut, if we will consider things dispassionately, it is certain. In
\nourselves there is such a vital
\nconsciousness which acts in the cells of the body and the automatic
\nvital functions so that we go through purposeful
\nmovements and obey attractions and repulsions to which our mind is a
\nstranger. In animals this vital consciousness is an
\neven more important factor. In plants it is intuitively evident. The
\nseekings and shrinkings of the plant, its pleasure and pain,
\nits sleep and its wakefulness and all that strange life whose truth an
\nIndian scientist has brought to light by rigidly scientific
\nmethods, are all movements of consciousness, but, as far as we can see,
\nnot of mentality. There is then a sub-mental, a vital
\nconsciousness which has precisely the same initial reactions as the
\nmental, but is different in the constitution of its
\nself-experience, even as that which is superconscient is in the
\nconstitution of its self-experience different from the mental
\nbeing.
\nD<\/p>\n

     Does the range of what we
\ncan call consciousness cease with the plant, with that in which we
\nrecognise the existence
\nof a sub-animal life? If so, we must then suppose that there is a force
\nof life and consciousness originally alien to Matter
\nwhich has yet entered into and occupied Matter,—perhaps from another
\nworld.\u00b9<\/font>For
\nwhence, otherwise, can it have come? The ancient thinkers believed in
\nthe existence of such other worlds, which
\nperhaps sustain life and consciousness in ours or even call it out by
\ntheir pressure, but do not create it by their entry. Nothing
\ncan evolve out of Matter which is not therein already contained. <\/p>\n

   
\nBut there is no reason to suppose that the gamut of life and
\nconsciousness fails and stops short in that which seems to
\nus purely material. The development of recent research and thought
\nseems to point to a sort of obscure beginning of life and
\nperhaps a sort of inert or suppressed consciousness in the metal and in
\nthe earth and in other “inanimate” forms, or at least
\nthe first stuff of<\/p>\n

 <\/p>\n

    
\n\u00b9<\/font><\/font>  The curious speculation is now current that
\nLife entered earth not from another world, but from another planet. To the
\nthinker that would explain nothing. The essential question is how Life comes
\ninto Matter at all and not how it enters into the matter of a particular planet.
\n<\/font><\/p>\n

\n

 Page-87<\/font><\/p>\n<\/div>\n

what becomes consciousness in us may be there. Only while in the plant we can dimly recognise and conceive the thing that
\nI have called vital consciousness, the consciousness of Matter, of the inert form, is difficult indeed for us to understand or
\nimagine, and what we find it difficult to understand or imagine we consider it our right to deny. Nevertheless, when one has
\npursued consciousness so far into the depths, it becomes incredible that there should be this sudden gulf in Nature. Thought
\nhas a right to suppose a unity where that unity is confessed by all other classes of phenomena and in one class only, not
\ndenied, but merely more concealed than in others. And if we suppose the unity to be unbroken, we then arrive at the
\nexistence of consciousness in all forms of the Force which is at work in the world. Even if there be no conscient or
\nsuperconscient Purusha inhabiting all forms, yet is there in those forms a conscious force of being of which even their outer
\nparts overtly or inertly partake.<\/p>\n

     Necessarily, in such a
\nview, the word consciousness changes its meaning. It is no longer
\nsynonymous with mentality but
\nindicates a self-aware force of existence of which mentality is a
\nmiddle term; below mentality it sinks into vital and material
\nmovements which are for us subconscient; above, it rises into the
\nsupramental which is for us the superconscient. But in all
\nit is one and the same thing organising itself differently. This is,
\nonce more, the Indian conception of Chit which, as energy,
\ncreates the worlds. Essentially, we arrive at that unity which
\nmaterialistic Science perceives from the other end when it
\nasserts that Mind cannot be another force than Matter, but must be
\nmerely development and outcome of material energy.
\nIndian thought at its deepest affirms on the other hand that Mind and
\nMatter are rather different grades of the same energy,
\ndifferent organisations of one conscious Force of Existence.\n<\/p>\n

     But what right have we to
\nassume consciousness as the just description for this Force? For
\nconsciousness implies some
\nkind of intelligence, purposefulness, self-knowledge, even though they
\nmay not take the forms habitual to our mentality.
\nEven from this point of view everything supports rather than
\ncontradicts the idea of a universal conscious Force. We see,
\nfor instance, in the animal, operations of a perfect purposefulness\n<\/p>\n

\n

\nPage-88<\/p>\n

<\/font><\/p>\n<\/div>\n

and an exact, indeed a scientifically minute knowledge which are quite beyond the capacities of the animal mentality and
\nwhich man himself can only acquire by long culture and education and even then uses with a much less sure rapidity. We
\nare entitled to see in this general fact the proof of a conscious Force at work in the animal and the insect which is more
\nintelligent, more purposeful, more aware of its intention, its ends, its means, its conditions than the highest mentality yet
\nmanifested in any individual form on earth. And in the operations of inanimate Nature we find the same pervading
\ncharacteristic of a supreme hidden intelligence, “hidden in the modes of its own workings”.<\/p>\n

     The only argument against a
\nconscious and intelligent source for this purposeful work, this work of
\nintelligence, of
\nselection, adaptation and seeking is that large element in Nature’s
\noperations to which we give the name of waste. But
\nobviously this is an objection based on the limitations of our human
\nintellect which seeks to impose its own particular
\nrationality, good enough for limited human ends, on the general
\noperations of the World-Force. We see only part of Nature’s
\npurpose and all that does not subserve that part we call waste. Yet
\neven our own human action is full of an apparent waste,
\nso appearing from the individual point of view, which yet, we may be
\nsure, subserves well enough the large and universal
\npurpose of things. That part of her intention which we can detect,
\nNature gets done surely enough in spite of, perhaps really
\nby virtue of her apparent waste. We may well trust to her in the rest
\nwhich we do not yet detect.<\/p>\n

     For the rest, it is
\nimpossible to ignore the drive of set purpose, the guidance of apparent
\nblind tendency, the sure
\neventual or immediate coming to the target sought, which characterise
\nthe operations of World-Force in the animal, in the plant, in inanimate
\nthings. So long as Matter was Alpha and Omega to the scientific mind,
\nthe reluctance to admit intelligence as the mother of intelligence was
\nan honest scruple. But now it is no more than an outworn paradox to
\naffirm the emergence of human consciousness, intelligence and mastery
\nout of an unintelligent, blindly driving unconsciousness in which no
\nform or substance of them previously existed. Man’s consciousness can
\nbe nothing else than a form of Nature’s consciousness. It is there in
\nother <\/p>\n

Page -89<\/p>\n

\n

 involved forms below Mind, it emerges in Mind, it shall
\nascend into yet superior forms beyond Mind. For the Force that builds the worlds
\nis a conscious Force, the Existence which manifests itself in them is conscious
\nBeing and a perfect emergence of its potentialities in form is the sole object
\nwhich we can rationally conceive for its manifestation of this world of forms.<\/p>\n

 Page-90<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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