Sri Aurobindo
The Harmony of Virtue
Early Cultural Writings — 1890-1910
Karmayogin: A Weekly Review
Saturday 26th February 1910 — No.34
The Stress of the Hidden Spirit
The world is a great game of hide and seek in which the real hides behind the apparent, spirit behind matter. The apparent masquerades as real, the real is seen dimly as if it were an unsubstantial shadow. The grandeur of the visible universe and its laws enslaves men's imaginations. “This is a mighty machine,” we cry, “but it moves of its own force and needs neither guide nor maker; for its motion is eternal.” Blinded by a half-truth1 we fail to see that, instead of a machine without a maker, there is really only an existence and no machine. The Hindus have many images by which they seek to convey their knowledge of the relation between God and the world, but the idea of the machine does not figure largely among them. It is a spider and his web, a fire with many sparks, a pool of salt water in which every particle is penetrated by the salt. The world is a waking dream, an embodied vision, a mass of knowledge arranged in corporeal appearances expressing so many ideas which are each only a part of one unchanging truth. Everything becomes, nothing is made. Everything is put out from latency, nothing is brought into existence. Only that which was, can be, not that which was not. And that which is, cannot perish; it can only lose itself. All is eternal in the eternal Spirit.
What was from of old?
The Spirit.
What is alone?
The Spirit.
What shall be forever2?
The Spirit.
All that is in Space and Time, is He; and whatever there may be beyond Space and Time, that too is He.
Why should we think so?
Because of the eternal and invariable unity which gives permanence to the variability of the many.
The sum of Matter never changes by increase or diminution, although its component parts are continually shifting, so is it with the sum of energy in the world, so is it with the Spirit.
Matter is only so much mobile energy vibrating intensely into form.
Energy is only so much Spirit manifesting the motion that we call energy.
Spirit is Force, Spirit Existence, — matter and energy are only motions in Spirit.
Force and Existence made one in Bliss, saccidānandam, this is the eternal reality of things.
But that Force is not motion, it is Knowledge or Idea.
Knowledge is the source of motion, not motion of Knowledge.
The Spirit therefore is all.
It is alone.
Idea or Force, Existence, Bliss are only its triune manifestations, existence implying idea which is force, force or idea implying bliss.
The Spirit manifest as Intelligence is the basis of the world. Spirit as existence, sat, is one; as Intelligence it multiplies itself without ceasing to be one. We see that tree and say, “Here is a material thing”; but if we ask how the tree came into existence, we have to say, it grew or evolved out of the seed. But growth or evolution is only a term describing the sequence in a process. It does not explain the origin or account for the process itself. Why should the seed produce a tree and not some other form of existence? The answer is, because that is its nature. But why is that its nature? Why should it not be its nature to produce some other form of existence, or some other kind of tree? That is the law, is the answer. But why is it the law? The only answer is that it is so because it is so; that it happens, why, no man can say. In reality when we speak of Law, we speak of an idea, when we speak of the nature of a thing, we speak of an idea. Nowhere can we lay our hands on an object, a visible force, a discernible momentum and say, “Here is an entity called Law or Nature”. The seed evolves a tree because tree is the idea involved in the seed; it is a process of manifestation in form, not a creation. If there were no insistent idea, we should have a world of chances and freaks, not a world of law — there would be no such idea as the nature of things, if there were not an originating and ordering intelligence manifesting a particular idea in forms. And the form varies, is born, perishes, the idea is eternal. The form is the manifestation or appearance, the idea is the truth. The form is phenomenon, the idea is reality.
Therefore in all things the Hindu thinker sees the stress of the hidden Spirit.
We see it as prajńā, the universal Intelligence, conscious in things unconscious, active in things inert.
The energy of prajńā is what the Europeans call Nature.
The tree does not and cannot shape itself, the stress of the hidden Intelligence 
shapes it.
He is in the seed of man and in that little particle of matter carries habit, character, types of emotion into the unborn child.
Therefore heredity is true; but if prajńā were not concealed in the seed, heredity would be false, inexplicable, impossible.
We see the same stress in the mind, heart, body of man.
Because the hidden Spirit urges himself on the body, stamps himself on it, expresses himself in it, the body expresses the individuality of the man, the developing and conscious idea or varying type which is myself.
Therefore no two faces, no two expressions, no two thumb-impressions3 even are entirely alike; every part of the body in some way or other expresses the man.
The stress of the Spirit shows itself in the mind and heart; therefore men, families, nations have individuality, run into particular habits of thought and feeling, therefore also they are both alike and dissimilar.
Therefore men act and react, not only physically but spiritually, intellectually, morally on each other, because there is one self in all creatures expressing itself in various ideas4 and forms variously suitable to the idea.
The stress of the hidden Spirit expresses itself again in events and the majestic course of the world.
This is the Zeitgeist, this is the purpose that runs through the process of the centuries, the changes of the suns, this is that which makes evolution possible and provides it with a way, means and a goal.
“This is He who from years sempiternal hath ordered perfectly all things.”
This is the teaching of the Vedanta as we have it in its oldest form in the Upanishads.
Advaita, viśiṣṭādvaita, dvaita are merely various ways of looking at the relations of the One to the Many, and none of them has the right to monopolise the name Vedanta.
Advaita is true, because the Many are only manifestations of the One, viśiṣṭādvaita is true because ideas are eternal and having manifested, must have manifested before and will manifest again, — the Many are eternal in the One, only they are sometimes manifest and sometimes unmanifest.
Dvaita is true, because although from one point of view the One and the Many are eternally and essentially the same, yet from another, the idea in its manifestations5 is eternally different from the Intelligence in which it manifests.
If Unity is eternal and unchangeable, 
duality is persistently recurrent.
The Spirit is infinite, illimitable, eternal; and infinite, illimitable, eternal is its stress towards manifestation, filling endless space with innumerable existences.
Later edition of this work: The Complete Works of Sri Aurobindo.- Set in 37 volumes.- Volume 13.- Essays in Philosophy and Yoga: Shorter Works. 1910 – 1950.- Pondicherry: Sri Aurobindo Ashram, 1998.- 604 p.
1 1998 ed.: half truth
2 1998 ed.: for ever
3 1998 ed.: thumb impressions
4 1998 ed.: idea
5 1998 ed.: manifestation