Study Notes
PARAGRAPH 14
In Overmind, in all the higher ranges of the mind, we find recurring the dichotomy of a pure silent self without feature or qualities or relations, self-existent, self-poised, self-sufficient, and the mighty dynamis of a determinative knowledge-power, of a creative consciousness and force which precipitates itself into the forms of the universe.
EXPLANATION
In all the higher ranges of the mind including Overmind we find a recurring division. On one side we find a pure silent self without feature or qualities or relations which is self-existent, self-poised and self-sufficient. On the other side we find the mighty potentiality of a determinative knowledge-power. This power is of a creative consciousness and force which takes shape into the forms of the universe.
This opposition which is yet a collocation, as if these two were correlatives or complementaries, although apparent contradictions of each other, sublimates itself into the coexistence of an impersonal Brahman or determinates, and a Brahman with infinite qualities, a fundamental divine Reality who is the source and container and master of all relations and determinations—Nirguna, Saguna.
EXPLANATION
The silent and inactive aspect of the Divine and the dynamic side of the Divine with creative power are not opposites but coexisting aspects. These two aspects are inseparable as if they were complementaries. Although they are apparent contradictions, their opposition is modified into coexistence.
There is coexistence of an impersonal Brahman without qualities and a Brahman with infinite qualities. This coexistence is a fundamental divine Reality. It is the source and container and master of all relations and determinations both Nirguna and Saguna.
If we pursue the Nirguna into a farthest possible self experience, we arrive at a supreme Absolute void of all relations and determinations, the ineffable first and last word of existence. If we enter through the Saguna into some ultimate possible of experience, we arrive at a divine Absolute, a personal supreme and omnipresent Godhead, transcendent as well as universal, an infinite Master of all relations and determinations who can uphold in his being a million universes and pervade each with a single ray of his self-light and a single degree of his ineffable existence.
EXPLANATION
If we pursue the Nirguna to its farthest possible self-experience we will arrive at the Absolute empty of all relations and determinations. We will arrive at an existence which cannot be described from beginning to end.
If we enter through Saguna into some ultimate possible experience we will arrive at a personal Supreme, an omnipresent Godhead. This is the divine Absolute which is transcendent as well as universal. It is an infinite Master of all relations and determinations. He can uphold in his being a million universes.
Each such universe is pervaded by a single ray of his self-light and a single degree of his ineffable existence.
The Overmind consciousness maintains equally these two truths of the Eternal which face the mind as mutually exclusive alternatives; it admits both as supreme aspects of one Reality: somewhere, then, behind them there must be a still greater Transcendence which what can that be of which such opposites are equal truths, unless it be an original indeterminable Mystery of which any knowledge, any understanding by the mind is impossible?
EXPLANATION
The Overmind consciousness maintains equally both Nirguna and Saguna aspects of the Divine. It admits both as supreme aspects of one Reality. For our mind they appear as mutually exclusive alternatives. We choose the one and reject the other.
Then somewhere behind them there must be a still greater Transcendence. Something which is beyond both. For that, such opposites are equal truths. If that is so, It cannot be any other thing than an original indeterminable Mystery. We can have no knowledge of it nor is it possible by our mind to understand it.
We can know it indeed to some degree, in some kind of experience or realisation, by its aspects, powers, constant series of fundamental negatives and positives through which we have to pursue it, independently in either or integrally in both together; but in the last resort it seems to escape even from the highest mentality and remain unknowable.
EXPLANATION
We can know it only to some degree through some kind of experience or realisation. We have to pursue it through constant series of fundamental negatives and positives independently in either of them or integrally in both together. Finally, the Mystery escapes even from the highest mentality and remains unknowable.
Sri Aurobindo conveys the truth that the ultimate Divine Reality can never be grasped by human mind however high it is. It always remains a mystery to us.