Part Three. Writings from the Arya (1914 1921
Arguments to The Life Divine
Chapter XXV. The Knot of
Matter
ARGUMENT
Spirit and Matter are the two ends of a unity, Spirit
the soul and reality of Matter, Matter the form and body of Spirit. There is an
ascending series of substance and Spirit at the summit is itself pure substance
of being. Brahman is the sole material as well as the sole cause of the universe
and Matter also is Brahman; it is, like Life, Mind and Supermind, a mode of the
eternal Sachchidananda. Still, practically, Matter seems to be cut off from
Spirit and even its opposite and the material existence incompatible therefore
with the spiritual. Matter is the culmination of the principle of Ignorance in
which Consciousness has lost and forgotten itself and the self-luminous Spirit
is represented by a brute inconscient Force in whose mere action there appears
to be no self-knowledge, mind or heart. In this huge no-mind Mind emerges and
has to labour besieged and limited by the universal Ignorance and in this
heartless Inconscience a heart has manifested which has to aspire opposed and
corrupted by the brutality of material Force. This is the form-absorbed
Consciousness returning progressively to itself, but obliged to work under the
conditions of Matter, that is to say, always bound and limited in its results.
For Matter is the opposite of the Spirits freedom and mastery, the culmination
of bondage; it is a huge force of movement, but of inertly driven movement
subject to a law of which it has no conscience nor initiative but mechanically
obeys. It opposes therefore to the attempt of Life to impose itself and freely
utilise and the attempt of Mind to impose itself and know and freely guide the
constant opposition of its inertia; it yields reluctantly to a certain extent,
but brings always in the end a definite denial, limit and obstruction. For this
reason knowledge, power, love, etc. are always pursued, accompanied and hedged
in by their opposites. For Matter is the culmination
of the principle of division and struggle. It can only unify by an association
which carries with it the possibility of dissociation and an assimilation which
devours. Therefore Life and Mind in Matter working under this law of division
and struggle, that is to say, of death, desire and limitation, aggregation and
subsequent dissociation, labour without any finality or certainty of assured
progress. But especially the divisions of Matter bring in the law of pain.
Ignorance and Inertia would not be necessarily a cause of pain if the Mind and
Life were not aware of an infinite Consciousness, Light and Power in which they
live but are prevented from participating by the Ignorance and Inertia of Matter
or were not stirred to possess this wideness partly or wholly. Man especially,
because he is most self-conscious, develops this awareness to a high degree, nor
can he be permanently satisfied with increase of power or knowledge within the
limits of the material world, for that is also limited and inconclusive and,
being aware of and impelled by the infinite within and around him, he cannot
escape the necessity of seeking to know and possess it. This progression of the
conscious being out of the Inconscient to the infinite Consciousness might be a
happy outflowering but for the principle of rigid division and imprisonment of
each divided being in his own ego which imposes the law of struggle, the
dualities of attraction and repulsion, pleasure and pain, effort and failure,
action and reaction, satisfaction and dissatisfaction. All this is the denial of
Ananda and implies, if the negation be insuperable, the futility of existence;
for if in this existence the satisfaction sought by the Infinite in the finite
cannot be found, then ultimately it must be abandoned as an error and a failure.
This is the basis of the pessimist theory of material existence which supposes
Matter to be the form and Mind the cause of the universe and both of these to be
eternally subject to limitation and ignorance. But if on the contrary it is
immortal and infinite Spirit which has veiled itself in Matter and is emerging,
the development of a liberated supramental being who shall impose in Mind, Life
and Matter a higher law than that of limitation and division, is the inevitable
conclusion from the nature of cosmic existence. There is no reason why such a being should not liberate and make divine the physical existence as
well as the mind and life, unless our present view of Matter represents the sole
possible relation here between sense and its object in which case, indeed,
fulfilment must be sought only in worlds beyond. But there are other states even
of Matter and an ascending series of the gradations of substance, and their
higher law is possible to the material being because it is there in it already
latent and potential.
of the principle of division and struggle. It can only unify by an association
which carries with it the possibility of dissociation and an assimilation which
devours. Therefore Life and Mind in Matter working under this law of division
and struggle, that is to say, of death, desire and limitation, aggregation and
subsequent dissociation, labour without any finality or certainty of assured
progress. But especially the divisions of Matter bring in the law of pain.
Ignorance and Inertia would not be necessarily a cause of pain if the Mind and
Life were not aware of an infinite Consciousness, Light and Power in which they
live but are prevented from participating by the Ignorance and Inertia of Matter
or were not stirred to possess this wideness partly or wholly. Man especially,
because he is most self-conscious, develops this awareness to a high degree, nor
can he be permanently satisfied with increase of power or knowledge within the
limits of the material world, for that is also limited and inconclusive and,
being aware of and impelled by the infinite within and around him, he cannot
escape the necessity of seeking to know and possess it. This progression of the
conscious being out of the Inconscient to the infinite Consciousness might be a
happy outflowering but for the principle of rigid division and imprisonment of
each divided being in his own ego which imposes the law of struggle, the
dualities of attraction and repulsion, pleasure and pain, effort and failure,
action and reaction, satisfaction and dissatisfaction. All this is the denial of
Ananda and implies, if the negation be insuperable, the futility of existence;
for if in this existence the satisfaction sought by the Infinite in the finite
cannot be found, then ultimately it must be abandoned as an error and a failure.
This is the basis of the pessimist theory of material existence which supposes
Matter to be the form and Mind the cause of the universe and both of these to be
eternally subject to limitation and ignorance. But if on the contrary it is
immortal and infinite Spirit which has veiled itself in Matter and is emerging,
the development of a liberated supramental being who shall impose in Mind, Life
and Matter a higher law than that of limitation and division, is the inevitable
conclusion from the nature of cosmic existence. There is no reason why such a