One seated in the sleep of Superconscience, a massed Intelligence, blissful and the enjoyer of Bliss. . . .
This is the omnipotent, this is the omniscient, this is the inner control, this is the source of all.
Mandukya Upanishad. Verses 5, 6.
WE HAVE to regard therefore this all-containing, all originating, all-consummating Supermind as the nature of the Divine Being, not indeed in its absolute self-existence, but in its action as the Lord and Creator of its own worlds. This is the truth of that which we call God. Obviously this is not the too personal and limited Deity, the magnified and supernatural Man of the ordinary occidental conception; for that conception erects a too human Eidolon of a certain relation between the creative Supermind and the ego.We must not indeed exclude the personal aspect of the Deity, for the impersonal is only one face of existence; the Divine is All-existence, but it is also the one Existent,—it is the sole Conscious-Being, but still a Being. Nevertheless, with this aspect we are not concerned at present; it is the impersonal psychological truth of the divine Consciousness that we are seeking to fathom: it is this that we have to fix in a large and clarified conception.
The Truth-Consciousness is everywhere present in the universe as an ordering self-knowledge by which the One manifests the harmonies of its infinite potential multiplicity. Without this ordering self-knowledge the manifestation would be merely a shifting chaos, precisely because the potentiality is infinite,— which by itself might lead only to a play of uncontrolled unbounded Chance. If there were only infinite potentiality without any law of guiding truth and harmonious self-vision, without any predetermining Idea in the very seed of things cast out for evolution, the world could be nothing but a teeming, amorphous, confused uncertainty. But the knowledge that creates, because what it creates or releases are forms and powers of itself and not things other than itself, possesses in its own being the vision of the truth and law that governs each potentiality, and along with that an intrinsic awareness of its relation to other potentialities and the harmonies that are possible between them; it holds all this prefigured in the general determining harmony which the whole rhythmic Idea of a universe must contain in its very birth and self-conception and which must therefore inevitably work out by the interplay of its constituents. It is the source and keeper of Law in the world; for that law is nothing arbitrary—it is the expression of a self-nature which is determined by the compelling truth of the real idea that each thing is in its inception. Therefore from the beginning the whole development is predetermined in its self-knowledge and at every moment in its self-working: it is what it must be at each moment by its own original inherent Truth; it moves to what it must be at the next, still by its own original inherent Truth; it will be at the end that which was contained and intended in its seed.
This development and progress of the world according to an original truth of its own being implies a succession of Time, a relation in Space and a regulated interaction of related things in Space to which the succession of Time gives the aspect of Causality. Time and Space, according to the metaphysician, have only a conceptual and not a real existence; but since all things and not these only are forms assumed by Conscious-Being in its own consciousness, the distinction is of no great importance. Time and Space are that one Conscious-Being viewing itself in extension, subjectively as Time, objectively as Space. Our Mental view of these two categories is determined by the idea of measure which is inherent in the action of the analytical, dividing movement of Mind. Time is for the Mind a mobile extension measured out by the succession of the past, present and future in which Mind places itself at a certain standpoint whence it looks before and after. Space is a stable extension measured out by divisibility of substance; at a certain point in that divisible extension Mind places itself and regards the disposition of substance around it.
In actual fact Mind measures Time by event and Space by Matter; but it is possible in pure mentality to disregard the movement of event and the disposition of substance and realise the pure movement of Conscious-Force which constitutes Space and Time; these two are then merely two aspects of the universal force of Consciousness which in their intertwined interaction comprehend the warp and woof of its action upon itself. And to a consciousness higher than Mind which should regard our past, present and future in one view, containing and not contained in them, not situated at a particular moment of Time for its point of prospection, Time might well offer itself as an eternal present. And to the same consciousness not situated at any particular point of Space, but containing all points and regions in itself, Space also might well offer itself as a subjective and indivisible extension,—no less subjective than Time. At certain moments we become aware of such an indivisible regard upholding by its immutable self-conscious unity the variations of the universe. But we must not now ask how the contents of Time and Space would present themselves there in their transcendent truth; for this our mind cannot conceive,—and it is even ready to deny to this Indivisible any possibility of knowing the world in any other way than that of our mind and senses.
What we have to realise and can to a certain extent conceive is the one view and all-comprehending regard by which the Supermind embraces and unifies the successions of Time and the divisions of Space. And first, if there were not this factor of the successions of Time, there would be no change or progression; a perfect harmony would be perpetually manifest, coeval with other harmonies in a sort of eternal moment, not successive to them in the movement from past to future. We have instead the constant succession of a developing harmony in which one strain rises out of another that preceded it and conceals in itself that which it has replaced. Or, if the self-manifestation were to exist without the factor of divisible Space, there would be no mutable relation of forms or intershock of forces; all would exist and not be worked out,—a spaceless self-consciousness purely subjective would contain all things in an infinite subjective grasp as in the mind of a cosmic poet or dreamer, but would not distribute itself through all in an indefinite objective self-extension. Or again, if Time alone were real, its successions would be a pure development in which one strain would rise out of another in a subjective free spontaneity as in a series of musical sounds or a succession of poetical images. We have instead a harmony worked out by Time in terms of forms and forces that stand related to one another in an all-containing spatial extension; an incessant succession of powers and figures of things and happenings is our vision of existence.
Different potentialities are embodied, placed, related in this field of Time and Space, each with its powers and possibilities fronting other powers and possibilities, and as a result the successions of Time become in their appearance to the mind a working out of things by shock and struggle and not a spontaneous succession. In reality, there is a spontaneous working out of things from within and the external shock and struggle are only the superficial aspect of this elaboration. For the inner and inherent law of the one and whole, which is necessarily a harmony, governs the outer and processive laws of the parts or forms which appear to be in collision; and to the supramental vision this greater and profounder truth of harmony is always present. That which is an apparent discord to the mind because it considers each thing separately in itself, is an element of the general ever-present and ever-developing harmony to the Supermind because it views all things in a multiple unity. Besides, the mind sees only a given time and space and views many possibilities pell-mell as all more or less realisable in that time and space; the divine Supermind sees the whole extension of Time and Space and can embrace all the mind’s possibilities and very many more not visible to the mind, but without any error, groping or confusion; for it perceives each potentiality in its proper force, essential necessity, right relation to the others and the time, place and circumstance both of its gradual and its ultimate realisation. To see things steadily and see them whole is not possible to the mind; but it is the very nature of the transcendent Supermind.
This Supermind in its conscious vision not only contains all the forms of itself which its conscious force creates, but it pervades them as an indwelling Presence and a self-revealing Light. It is present, even though concealed, in every form and force of the universe; it is that which determines sovereignly and spontaneously form, force and functioning; it limits the variations it compels; it gathers, disperses, modifies the energy which it uses; and all this is done in accord with the first laws that its self-knowledge has fixed in the very birth of the form, at the very starting-point of the force. It is seated within everything as the Lord in the heart of all existences,—he who turns them as on an engine by the power of his Maya; it is within them and embraces them as the divine Seer who variously disposed and ordained objects, each rightly according to the thing that it is, from years sempiternal.
to be contd…
Source:- The Life Divine by Sri Aurobindo