Study Notes
PARAGRAPH 8
If the human consciousness were bound to the sense of imperfection and the acceptance of it as the law of our life and the very character of our existence,—a reasoned acceptance that could answer in our human nature to the blind animal acceptance of the animal nature,—then we might say that what we are marks the limit of the divine self-expression in us; we might believe too that our imperfections and sufferings worked for the general harmony and perfection of things and console ourselves with this philosophic balm offered for our wounds, satisfied to move among the pitfalls of life with as much rational prudence or as much philosophic sagacity and resignation as our incomplete mental wisdom and our impatient vital parts permitted.
EXPLANATION
Can the human consciousness remain forever bound to the sense of imperfection? Can it merely accept this imperfection as the law of our life and the very character of our existence? If that is so, it would be similar to the blind animal acceptance of the animal nature. Because animals accept their nature and do nothing to change it. If humans also do the same it would mean that in the present human status there is no scope for any divine self-expression in us; we cannot progress any further.
We might also believe that our imperfections and suffering are a part of the scheme of things that work for the general harmony and perfection of things; we can take this view and console ourselves by the comfort of the philosophic outlook on things. Then we would be satisfied to move among the pitfalls of life with as much caution as permitted by reason; or with as much philosophical wisdom and resignation (acceptance) as our incomplete mental knowledge and our impatient vital parts would allow.
Or else, taking refuge in the more consoling fervours of religion, we might submit to all as the will of God in the hope or the faith of recompense in a Paradise beyond where we shall enter into a happier existence and put on a more pure and perfect nature. But there is an essential factor in our human consciousness and its workings which, no less than the reason, distinguishes it entirely from the animal; there is not only a mental part in us which recognises the imperfection, there is a psychic part which rejects it.
EXPLANATION
Or else, we may take shelter under the comfort of religion. We might submit to all as the will of God; we may live in the hope there would be compensation in a Paradise beyond where we would lead a happier existence and put on a more pure and perfect nature.
But there is an essential factor in our human consciousness and its workings. It is no less than our reason and it distinguishes the human consciousness entirely from the animal. There is not only a mental part in us which recognises the imperfection. But also there is a psychic part in us which rejects such imperfection.
Our soul’s dissatisfaction with imperfection as a law of life upon earth, its aspiration towards the elimination of all imperfections from our nature, not only in a heaven beyond where it would be automatically impossible to be imperfect, but here and now in a life where perfection has to be conquered by evolution and struggle, are as much a law of our being as that against which they revolt; they too are divine, —a divine dissatisfaction, a divine aspiration. In them is the inherent light of a power within which maintains them in us so that the Divine may not only be there as a hidden Reality in our spiritual secrecies but unfold itself in the evolution of Nature.
EXPLANATION
There is dissatisfaction of our soul with imperfection as a law of life upon earth. Our soul has aspiration towards the elimination of all imperfections from our nature. This is not only in heaven beyond where it would be automatically impossible to be imperfect but here and now in our earthly life. Only here perfection has to be conquered by evolution and struggle.
Our soul’s dissatisfaction with the imperfection and its aspiration to reject it are as much a law of our being as that against which they revolt -i.e. imperfection and suffering.
A divine dissatisfaction and a divine aspiration too are divine. There is the inherent light of a power within which maintains them in us so that the Divine may not only be there as a hidden reality in our secret self but reveal itself in the evolution of Nature.
PARAGRAPH 9
In this light we can admit that all works perfectly towards a divine end by a divine wisdom and therefore each thing is in that sense perfectly fitted in its place; but we say that that is not the whole of the divine purpose. For what is is only justifiable, finds its perfect sense and satisfaction by what can and will be. There is, no doubt, a key in the divine reason that would justify things as they are by revealing their right significance and true secret as other, subtler, deeper than their outward meaning and phenomenal appearance which is all that can normally be caught by our present intelligence: but we cannot be content with that belief, to search for and find the spiritual key of things is the law of our being.
EXPLANATION
In the light of the above facts we can admit that all works towards a divine end by a divine wisdom. Therefore each thing is, in that sense, perfectly fitted in its place. But this is not the whole of the divine purpose.
Because things are what they are for a specific purpose. Their present status can be justified only by what can and will be. There is no doubt a key in the divine reason that would justify things as they are present now. This key reveals their right significance and true secret. It reveals the subtler, deeper significance other than their outward meaning and phenomenal appearance. Whereas our normal intelligence takes note of only the outward aspects.
But we cannot be content with the belief that there is a divine reason behind all that exists in the world. But to search for and find the spiritual key of things is the law of our being.
The sign of the finding is not a philosophic intellectual recognition and a resigned or sage acceptance of things as they are because of some divine sense and purpose in them which is beyond us; the real sign is an elevation towards the spiritual knowledge and power which will transform the law and phenomena and external forms of our life nearer to a true image of that divine sense and purpose. It is right and reasonable to endure with equanimity suffering and subjection to defect as the immediate will of God, a present law of imperfection laid on our members, but on condition that we recognise it also as the will of God in us to transcend evil and suffering, to transform imperfection into perfection, to rise into a higher law of Divine Nature.
EXPLANATION
We can take a philosophic intellectual recognition of things and events that we see in this world. Though they appear to be contrary to what we think as divine qualities, we can have a resigned acceptance of them with the wisdom of a sage. Because there could be some divine sense and purpose in them which is beyond our understanding. But this is not the sign of finding the spiritual key of things.
The real sign is an elevation towards the spiritual knowledge and power. This knowledge and power will transform the law and phenomena and external forms of life nearer to a true image of that divine sense and purpose.
It is right and reasonable on our part to endure with equanimity suffering and subjection to defect as the immediate will of God. We may accept it as a present law of imperfection laid on the parts of our being. But we should accept it on condition that we recognise it also as the will of God in us to go beyond evil and suffering; to transform imperfection into perfection; to rise into a higher law of Divine Nature.
In our human consciousness there is the image of an ideal truth of being, a divine nature, an incipient godhead: in relation to that higher truth our present state of imperfection can be relatively described as an undivine life and the conditions of the world from which we start as undivine conditions; the imperfections are the indication given to us that they are there as first disguises, not as the intended expression of the divine being and the divine nature.
EXPLANATION
We hold the image of an ideal truth of being, a divine nature, an emerging godhead in our human consciousness. In relation to that higher truth our present state of imperfection can be relatively described as an undivine life. We hold the present conditions of the world from which we start as undivine conditions.
The imperfections we see are the indication given to us that they are there as first disguises (concealed identities) of divinity. They are not intended expressions of the divine being and the divine nature.
It is a Power within us, the concealed Divinity, that has lit the flame of aspiration, pictures the image of the ideal, keeps alive our discontent and pushes us to throw off the disguise and to reveal or, in the Vedic phrase, to form and disclose the Godhead in the manifest spirit, mind, life and body of this terrestrial creature. Our present nature can only be transitional, our imperfect status a starting-point and opportunity for the achievement of another higher, wider and greater that shall be divine and perfect not only by the secret spirit within it but in its manifest and most outward form of existence.
EXPLANATION
It is a Power within us, the concealed Divinity that has lit the flame of aspiration; it pictures the image of the ideal. It keeps alive our discontent and pushes us to throw off the disguise to reveal the Godhead; or to quote the Vedic phrase, to form and disclose the Godhead in the manifest spirit, mind, life and body of man.
Our present nature can only be transitional (a passing phase). Our imperfect status is a starting-point and opportunity for the achievement of another higher, wider and greater nature. That shall be divine and perfect not only by the secret spirit within it but in its manifest and most outward form of existence.