Study Notes
PARAGRAPH 21
But a third power or possibility of the Infinite Consciousness can be admitted, its power of self-absorption, of plunging into itself, into a state in which self-awareness exists but not as knowledge and not as all-knowledge; the all would then be involved in pure self-awareness, and knowledge and the inner consciousness itself would be lost in pure being. This is, luminously, the state which we call the Superconscience in an absolute sense,—although most of what we call superconscient is in reality not that but only a higher conscient, something that is conscious to itself and only superconscious to our own limited level of awareness.
EXPLANATION
We have seen the two possibilities of the Infinite Consciousness – unity capable of infinite diversity and the Infinity limiting itself in a finite action. The third possibility is the power of self-absorption. That is, the Infinite Consciousness plunges into itself. It goes into a state in which self-awareness exists but not as knowledge and not as all-knowledge. There exists only pure self-awareness and the all would be involved in that self-awareness. The knowledge and the inner consciousness itself would be lost in pure being (Chit is absorbed in Sat).
This is the state which we call the Superconscience in an absolute sense. But in reality most of what we call superconscient is in reality not that; it is only a higher conscient; it is something that is conscious toitself and only superconscious to our own limited level of awareness.
This self-absorption, this trance of infinity is again, no longer luminously but darkly, the state which we call the Inconscient; for the being of the Infinite is there though by its appearance of inconscience it seems to us rather to be an infinite non-being: a self-oblivious intrinsic consciousness and force are there in that apparent non-being, for by the energy of the Inconscient an ordered world is created; it is created in a trance of self-absorption, the force acting automatically and with an apparent blindness as in a trance, but still with the inevitability and power of truth of the Infinite.
EXPLANATION
This self-absorption is the trance of infinity. It is a state no longer of light but of darkness. It is the state which we call the Inconscient. The being of the Infinite is there. But, by its appearance of inconscience it seems to us rather to be an infinite non-being.
In that apparent non-being a self-oblivious (not knowing itself) intrinsic consciousness and force are there. Because only by the energy of the Inconscient an ordered world is created. The world is created in a trance of self-absorption. Even though in a trance, the force acts automatically and with an apparent blindness. Yet there is inevitability and power of truth of the Infinite behind the action.
If we take a step further and admit that a special or a restricted and partial action of self-absorption is possible to the Infinite, an action not always of its infinity concentrated limitlessly in itself, but confined to a special status or to an individual or cosmic self-determination, we have then the explanation of the concentrated condition or status by which it becomes aware separately of one aspect of its being.
EXPLANATION
We can take a step further and admit that a special or a restricted and partial action of self-absorption is possible to the Infinite. The action of the Infinite is always of its infinity concentrated limitlessly in itself. But in a restricted action it is confined to a special status or to an individual or cosmic self-determination.
This explains the concentrated condition or status by which it becomes aware separately of one aspect of its being.
There can then be a fundamental double status such as that of the Nirguna standing back from the Saguna and absorbed in its own purity and immobility, while the rest is held back behind a veil and not admitted within that special status. In the same way we could account for the status of consciousness aware of one field of being or one movement of it, while the awareness of all the rest would be held behind and veiled or, as it were, cut off by a waking trance of dynamic concentration from the specialised or limited awareness occupied only with its own field or movement.
EXPLANATION
Now, let us see the Nirguna and Saguna aspects of the Divine based on the above truth. The Divine adopts a double status, Nirguna (featureless) and Saguna (with features). The Nirguna aspect stands back from Saguna and is absorbed in its own purity and immobility. Here in the Saguna aspect only a special status is admitted while the rest is held back behind a veil. Therefore Nirguna and Saguna are not contrary aspects.
In the same way let us look at our consciousness in action. When we engage ourselves in one field of being or one movement of it, we are aware of that field or action only. It seems as if our consciousness were cut off by a waking trance of dynamic concentration ( when we are totally absorbed in a work it looks as if we are acting in a trance without being aware of what is happening around us).
At the same time, the awareness of all the rest is held behind or veiled from the specialised or limited awareness in which we act; our consciousness is occupied only with its own field or movement.
The totality of the infinite consciousness would be there, not abolished, recoverable, but not evidently active, active only by implication, by inherence or by the instrumentality of the limited awareness, not in its own manifest power and presence. It will be evident that all these three powers can be accepted as possible to the dynamics of the Infinite Consciousness, and it is by considering the many ways in which they can work that we may get a clue to the operations of Maya.
EXPLANATION
Here, even though our consciousness is occupied with a particular field or movement, the totality of the infinite consciousness would be there behind. It is not abolished but recoverable. It would not be evidently active but it is active only by implication. There is an implied, inherent totality of the consciousness that would be there in every finite action of the consciousness. The totality of the consciousness becomes active by the instrument that acts in limited awareness and not in its own manifest power and presence.
It becomes evident to us that all these three powers can be accepted as possible to the dynamics of the Infinite Consciousness. We may get a clue to the operations of Maya by considering the many ways in which they can work.