All the unexplained processes of Nature would find their meaning and their place if this hypothesis proved to be tenable. Energy seems to create substance, but, in reality, as existence is inherent in Consciousness-Force, so also substance would be inherent in Energy,—the Energy a manifestation of the Force, substance a manifestation of the secret Existence. But as it is a spiritual substance, it would not be apprehended by the material sense until it is given by Energy the forms of Matter seizable by that sense. One begins to understand also how arrangement of design, quantity and number can be a base for the manifestation of quality and property; for design, quantity and number are powers of existence-substance, quality and property are powers of the consciousness and its force that reside in the existence; they can then be made manifest and operative by a rhythm and process of substance. The growth of the tree out of the seed would be accounted for, like all other similar phenomena, by the indwelling presence of what we have called the Real-Idea; the Infinite’s self-perception of the significant form, the living body of its power of existence that has to emerge from its own self-compression in energy-substance, would be carried internally in the form of the seed, carried in the occult consciousness involved in that form, and would naturally evolve out of it. There would be no difficulty either in understanding on this principle how infinitesimals of a material character like the gene and the chromosome can carry in them psychological elements to be transmitted to the physical form that has to emerge from the human seed; it would be at bottom on the same principle in the objectivity of Matter as that which we find in our subjective experience,—for we see that the subconscient physical carries in it a mental psychological content, impressions of past events, habits, fixed mental and vital formations, fixed forms of character, and sends them up by an occult process to the waking consciousness, thus originating or influencing many activities of our nature.
On the same basis there would be no difficulty in understanding why the physiological functionings of the body help to determine the mind’s psychological actions: for the body is not mere unconscious Matter; it is a structure of a secretly conscious Energy that has taken form in it. Itself occultly conscious, it is, at the same time, the vehicle of expression of an overt Consciousness that has emerged and is self-aware in our physical energy substance. The body’s functionings are a necessary machinery or instrumentation for the movements of this mental Inhabitant; it is only by setting the corporeal instrument in motion that the Conscious Being emerging, evolving in it can transmit its mind formations, will formations and turn them into a physical manifestation of itself in Matter. The capacity, the processes of the instrument must to a certain extent reshape the mind formations in their transition from mental shape into physical expression; its workings are necessary and must exercise their influence before that expression can become actual. The bodily instrument may even in some directions dominate its user; it may too by a force of habit suggest or create involuntary reactions of the consciousness inhabiting it before the waking Mind and Will can control or interfere. All this is possible because the body has a “subconscient” consciousness of its own which counts in our total self-expression; even, if we look at this outer instrumentation only, we can conclude that body determines mind, but this is only a minor truth and the major Truth is that mind determines body. In this view a still deeper Truth becomes conceivable; a spiritual entity ensouling the substance that veils it is the original determinant of both mind and body. On the other side, in the opposite order of process,—that by which the mind can transmit its ideas and commands to the body, can train it to be an instrument for new action, can even so impress it with its habitual demands or orders that the physical instinct carries them out automatically even when the mind is no longer consciously willing them, those also more unusual but well attested by which to an extraordinary and hardly limitable extent the mind can learn to determine the reactions of the body even to the overriding of its normal law or conditions of action,— these and other otherwise unaccountable aspects of the relation between these two elements of our being become easily understandable: for it is the secret consciousness in the living matter that receives from its greater companion; it is this in the body that in its own involved and occult fashion perceives or feels the demand on it and obeys the emerged or evolved consciousness which presides over the body. Finally, the conception of a divine Mind and Will creating the cosmos becomes justifiable, while at the same time the perplexing elements in it which our reasoning mentality refuses to ascribe to an arbitrary fiat of the Creator, find their explanation as inevitable phenomena of a Consciousness emerging with difficulty out of its opposite—but with the mission to override these contrary phenomena and manifest by a slow and difficult evolution its greater reality and true nature.
But an approach from the material end of Existence cannot give us any certitude of validity for this hypothesis or for that matter for any other explanation of Nature and her procedure: the veil cast by the original Inconscience is too thick for the Mind to pierce and it is behind this veil that is hidden the secret origination of what is manifested; there are seated the truths and powers underlying the phenomena and processes that appear to us in the material front of Nature. To know with greater certitude we must follow the curve of evolving consciousness until it arrives at a height and largeness of self-enlightenment in which the primal secret is self-discovered; for presumably it must evolve, must eventually bring out what was held from the beginning by the occult original Consciousness in things of which it is a gradual manifestation. In Life it would be clearly hopeless to seek for the truth; for Life begins with a formulation in which consciousness is still submental and therefore to us as mental beings appears as inconscient or at most subconscious, and our own investigation into this stage of life studying it from outside cannot be more fruitful of the secret truth than our examination of Matter. Even when mind develops in life, its first functional aspect is a mentality involved in action, in vital and physical needs and preoccupations, in impulses, desires, sensations, emotions, unable to stand back from these things and observe and know them. In the human mind there is the first hope of understanding, discovery, a free comprehension; here we might seem to be coming to the possibility of self-knowledge and world-knowledge. But in fact our mind can at first only observe facts and processes and for the rest it has to make deductions and inferences, to construct hypotheses, to reason, to speculate. In order to discover the secret of Consciousness it would have to know itself and determine the reality of its own being and process; but as in animal life the emerging Consciousness is involved in vital action and movement, so in the human being mind-consciousness is involved in its own whirl of thoughts, an activity in which it is carried on without rest and in which its very reasonings and speculations are determined in their tendency, trend, conditions by its own temperament, mental turn, past formation and line of energy, inclination, preference, an inborn natural selection,—we do not freely determine our thinking according to the truth of things, it is determined for us by our nature.We can indeed stand back with a certain detachment and observe the workings of the mental Energy in us; but it is still only its process that we see and not any original source of our mental determinations: we can build theories and hypotheses of the process of Mind, but a veil is still there over the inner secret of ourselves, our consciousness, our total nature.
It is only when we follow the yogic process of quieting the mind itself that a profounder result of our self- observation becomes possible. For first we discover that mind is a subtle substance, a general determinate—or generic indeterminate— which mental energy when it operates throws into forms or particular determinations of itself, thoughts, concepts, percepts, mental sentiments, activities of will and reactions of feeling, but which, when the energy is quiescent, can live either in an inert torpor or in an immobile silence and peace of self-existence. Next we see that the determinations of our mind do not all proceed from itself; for waves and currents of mental energy enter into it from outside: these take form in it or appear already formed from some universal Mind or from other minds and are accepted by us as our own thinking. We can perceive also an occult or subliminal mind in ourselves from which thoughts and perceptions and will-impulses and mental feelings arise; we can perceive too higher planes of consciousness from which a superior mind energy works through us or upon us. Finally we discover that that which observes all this is a mental being supporting the mind substance and mind energy; without this presence, their upholder and source of sanctions, they could not exist or operate. This mental being or Purusha first appears as a silent witness and, if that were all, we would have to accept the determinations of mind as a phenomenal activity imposed upon the being by Nature, by Prakriti, or else as a creation presented to it by Prakriti, a world of thought which Nature constructs and offers to the observing Purusha. But afterwards we find that the Purusha, the mental being, can depart from its posture of a silent or accepting Witness; it can become the source of reactions, accept, reject, even rule and regulate, become the giver of the command, the knower. A knowledge also arises that this mind-substance manifests themental being, is its own expressive substance and the mental energy is its own consciousness-force, so that it is reasonable to conclude that all mind determinations arise from the being of the Purusha. But this conclusion is complicated by the fact that from another view-point our personal mind seems to be little more than a formation of universal Mind, an engine for the reception, modification, propagation of cosmic thought-waves, idea-currents, will-suggestions, waves of feeling, sense-suggestions, form-suggestions. It has no doubt its own already realised expression, predispositions, propensities, personal temperament and nature; what comes from the universal can only find a place there if it is accepted and assimilated into the self-expression of the individual mental being, the personal Prakriti of the Purusha. But still, in view of these complexities, the question remains entire whether all this evolution and action is a phenomenal creation by some universal Energy presented to the mental being or an activity imposed by Mind-Energy on the Purusha’s indeterminate, perhaps indeterminable existence, or whether the whole is something predetermined by some dynamic truth of Self within and only manifested on the mind surface. To know that we would have to touch or to enter into a cosmic state of being and consciousness to which the totality of things and their integral principle would be better manifest than to our limited mind experience.
– Sri Aurobindo, (Life Divine, Book II, Part I, Ch.1)