Study Notes
PARAGRAPH 21
All aspects of the omnipresent Reality have their fundamental truth in the Supreme Existence. Thus even the aspect or power of Inconscience, which seems to be an opposite, a negation of the eternal Reality, yet corresponds to a Truth held in itself by the self-aware and all-conscious Infinite. It is, when we look closely at it, the Infinite’s power of plunging the consciousness into a trance of self-involution, a self-oblivion of the Spirit veiled in its own abysses where nothing is manifest but all inconceivably is and can emerge from that ineffable latency.
EXPLANATION
The omnipresent Reality has many aspects. The material, vital, mental, Overmental, Supramental, the Super-conscient, the Inconscient are all its aspects only. All aspects of omnipresent Reality have their fundamental truth in the Supreme Existence.
The Inconscient seems to be an opposite to us , a negation of the eternal Reality. Even the aspect or power of Inconscience corresponds to a Truth held in itself by the self-aware and all conscious Infinite.
What is the aspect or power of Inconscience? When we look closely at it, it is the Infinity’s power of plunging the consciousness into a trance of self-involution. It is the self-oblivion (disappearing oneself) of the Spirit veiled in its own abysses ( a deep immeasurable space). In this abyss nothing is manifest. But all is inconceivably there. All can emerge from that ineffable latency.
Therefore, the Inconscient is not devoid of any consciousness. There is consciousness involved in it which is capable of manifestation.
In the heights of Spirit this state of cosmic or infinite trance-sleep appears to our cognition as a luminous uttermost Superconscience: at the other end of being it offers itself to cognition as the Spirit’s potency of presenting to itself the opposites of its own truths of being —an abyss of non-existence, a profound Night of inconscience, a fathomless swoon of insensibility from which yet all forms of being, consciousness and delight of existence can manifest themselves,—but they appear in limited terms, in slowly emerging and increasing self-formulations, even in contrary terms of themselves; it is the play of a secret all-being, all-delight, all-knowledge, but it observes the rules of its own self-oblivion, self-opposition, self-limitation until it is ready to surpass it. This is the Inconscience and Ignorance that we see at work in the material universe. It is not a denial, it is one term, one formula of the infinite and eternal Existence.
EXPLANATION
We have seen that the infinite consciousness is in a state of trance in the depths of the Inconscient. In the same way in the heights of Spirit, in the transcendent state, this trance-sleep appears to us as luminous, uttermost Superconscience.
How does this trance-sleep appear at the other end of being (Inconscience)? At the other end it is perceived as the Spirit’s power of presenting to itself the opposites of its own truths of being. These opposites are, an abyss of non-existence, a profound Night of inconscience, a fathomless swoon (loss of consciousness) of insensibility. Yet, from these opposites, all forms of being, consciousness and delight of existence can manifest themselves.
However, while manifesting they appear in limited terms. They appear in slowly emerging and increasing self-formulations. They appear even in contrary terms of themselves. For example we see the slow process of evolution from matter to plant, plant to animal, animal to man. Each stage is contrary to the other.
It is the play of a secret all being, all-delight, all-knowledge that is evolving from Inconscient stage to more conscious stages. Yet, in this play, it observes the rules of its own self-oblivion (self- hiding), self-opposition, self-limitation until it comes to a stage when it can surpass it.
This is the Inconscience and Ignorance that we see at work in this material universe. It is not a denial of the Spirit. It is one term, one formula of the infinite and eternal Existence.
PARAGRAPH 22
It is important to observe here the sense that is acquired in such a total cognition of cosmic being by the phenomenon of Ignorance, its assigned place in the spiritual economy of the universe. If all that we experience were an imposition, an unreal creation in the Absolute, both cosmic and individual existence would be in their very nature an Ignorance; the sole real knowledge would be the indeterminable self-awareness of the Absolute.
EXPLANATION
We are aware of our existence in the universe. Yet our awareness of the Universe is based on the phenomenon of Ignorance. Our sense of Ignorance of this universe has a place in the spiritual economy of the universe. Ignorance is an inevitable phenomenon in the process of evolution of consciousness. Ignorance is a preceding condition to Knowledge, Avidya to Vidya.
We cannot accept the view that whatever we experience in our universal existence is an imposition, an unreal creation of the Absolute. If that were true, both cosmic and individual existence would be in their very nature, an ignorance. Then the only real knowledge would be the indeterminable self-awareness of the Absolute.
If all were the erection of a temporal and phenomenal creation over against the reality of the witnessing timeless Eternal and if the creation were not a manifestation of the Reality but an arbitrary self-effective cosmic construction, that too would be a sort of imposition. Our knowledge of the creation would be the knowledge of a temporary structure of evanescent consciousness and being, a dubious Becoming that passes across the vision of the Eternal, not a knowledge of Reality; that too would be an Ignorance.
EXPLANATION
All that we find in this universe is not of a temporal (subject to time) and phenomenal creation over against the witnessing timeless Eternal. If that were so, it would be a sort of imposition. The creation is a manifestation of the Reality. It is not an arbitrary self-effective cosmic construction.
If the cosmos is an arbitrary (without any reason, accidental) construction, then our knowledge of the creation would be the knowledge of a temporary structure of evanescent (quickly disappearing) consciousness and being. It would be a dubious (not to be relied upon) Becoming that passes across the vision of the Eternal. It would not be a knowledge of Reality. That too would be an Ignorance.
But if all is a manifestation of the Reality and itself real by the constituting immanence, the substantiating essence and presence of the Reality, then the awareness of individual being and world-being would be in its spiritual origin and nature a play of the infinite self-knowledge and all-knowledge: ignorance could be only a subordinate movement, a suppressed or restricted cognition or a partial and imperfect evolving knowledge with the true and total self-awareness and all-awareness concealed both in it and behind it.
EXPLANATION
All is a manifestation of the Reality. All by itself is real by the constituting, indwelling Divine Presence. It is real by the substantiating essence and presence of the Divine Reality. Founded on this truth, the awareness of individual being and world being would be, in its spiritual origin and nature, a play of the infinite self-knowledge and all-knowledge.
Here, ignorance could only be a subordinate movement. It would be a restricted knowledge or a partial and imperfect evolving knowledge. The true and total self-awareness and all-awareness would be concealed both in it and behind it.