Study Notes
PARAGRAPH 13
Now it is true that the principle of division in Matter can be only a creation of the divided Mind which has precipitated itself into material existence; for that material existence has no self-being, is not the original phenomenon but only a form created by an all-dividing Life-force which works out the conceptions of an all-dividing Mind. By working out being into these appearances of the ignorance, inertia and division of Matter the dividing Mind has lost and imprisoned itself in a dungeon of its own building, is bound with chains which it has itself forged. And if it be true that the dividing Mind is the first principle of creation, then it must be also the ultimate attainment possible in the creation, and the mental being struggling vainly with Life and Matter, overpowering them only to be overpowered by them, repeating eternally a fruitless cycle must be the last and highest word of cosmic existence.
EXPLANATION
It is true that the principle of division in Matter can be only a creation of the divided Mind (up to the level of Overmind). It is the Mind which had descended into Matter and had precipitated itself (meaning subtle becoming gross form) into the material existence. Because the material existence has no self-being. It does not exist all by itself. It is not the original phenomenon. But it is only a form created by an all-dividing Life-force which works out the conceptions of an all-dividing Mind.
The dividing Mind works out being (substance, Sat) into the appearances of the Ignorance, inertia and division of Matter. By doing so, the Mind has lost and imprisoned itself in a dungeon (prison cell) of its own building; it has bound itself with chains of its own make.
The dividing Mind is not the first principle of creation as stated by the Mayavada philosophies. If that is so, it should be equally true that Mind is the ultimate attainment possible in the creation. We find that our mental being struggles with Life and Matter without result. Though it overpowers them, ultimately it is overpowered by them. This seems to go on endlessly as a fruitless cycle. In this scenario we come to the conclusion that this must be the last and highest word of cosmic existence. If we subscribe to this view then we would conclude that Mind is the ultimate and the last principle on this earth; Man cannot go beyond his present stage.
But no such consequence ensues if, on the contrary, it is the immortal and infinite Spirit that has veiled itself in the dense robe of material substance and works there by the supreme creative power of Supermind, permitting the divisions of Mind and the reign of the lowest or material principle only as initial conditions for a certain evolutionary play of the One in the Many. If, in other words, it is not merely a mental being who is hidden in the forms of the universe, but the infinite Being, Knowledge, Will which emerges out of Matter first as Life, then as Mind, with the rest of it still unrevealed, then the emergence of consciousness out of the apparently Inconscient must have another and completer term; the appearance of a supramental spiritual being who shall impose on his mental, vital, bodily workings a higher law than that of the dividing Mind is no longer impossible. On the contrary, it is the natural and inevitable conclusion of the nature of cosmic existence.
EXPLANATION
Sri Aurobindo says, Mind is not the creator of this world. On the contrary, it is the immortal and infinite Spirit that has veiled itself in the dense robe of material substance. It works there by the supreme creative power of Supermind. It permits the divisions of Mind and the rule of the matter only as initial conditions for a certain evolutionary play of the One in the Many.
It is not merely a mental being who is hidden in forms of the universe. But it is the infinite Being, Knowledge, Will which emerges out of Matter. First it emerges out as Life, then as Mind and how the rest of it shall emerge still remains unrevealed. If that is the case, then the emergence of consciousness out of the apparently Inconscient must have another and completer term. That is, from Matter to Life to Mind and finally to Supermind.
Then it would become possible that the appearance of a supramental spiritual being who shall impose on his mental, vital and bodily workings a higher law than of the dividing Mind. That would be the natural and inevitable conclusion of the nature of cosmic existence. Therefore, there is no finality about the consequences of a dividing mind acting upon life and matter.
PARAGRAPH 14
Such a supramental being would, as we have seen, liberate the mind from the knot of its divided existence and use the individualisation of mind as merely a useful subordinate action of the all-embracing Supermind; and he would liberate the life also from the knot of its divided existence and use the individualisation of life as merely a useful subordinate action of the one Conscious-Force fulfilling its being and joy in a diversified unity.
EXPLANATION
The emergence of a supramental being would liberate the mind from the knot of its divided existence. The individual mind would no longer be a separated entity from its source, the Supermind. The individualisation of mind would be merely a useful subordinate action of the all-embracing Supermind.
The supramental being would liberate the life also from the knot of its divided existence. The individual life would no longer be a separated entity from its source, the Conscious-Force (Chit-Shakti). The individualisation of life would be merely a useful subordinate action of the Conscious-Force. Life would no more be a divided existence separated from one another. By unifying itself with its source, Life would fulfil itself and finds its joy in a diversified unity with others.
Is there any reason why he should not also liberate the bodily existence from the present law of death, division and mutual devouring and use individualisation of body as merely a useful subordinate term of the one divine Conscious-Existence made serviceable for the joy of the Infinite in the finite? or why this spirit should not be free in a sovereign occupation of form, consciously immortal even in the changing of his robe of Matter, possessed of his self-delight in a world subjected to the law of unity and love and beauty?
EXPLANATION
The supramental being would also liberate the bodily existence from the present law of death, division and mutual devouring (eating). It would use individualisation of body merely as a useful subordinate term of the one divine Conscious-Existence (Sat). Such a body would be made for the service for the joy of the Infinite in a finite individual. Each bodily existence would find itself as a part of a whole being than of a divided being. Each body would feel the other body as part of its own.
The spirit also would be free though it would be a supreme occupant of a form. It would no more be veiled by body, mind and life. The Matter would be its changing robe yet the spirit would be consciously immortal in it. The spirit would be possessed of his self-delight in a world where there is a rule of law of unity and love and beauty.
And if man be the inhabitant of terrestrial existence through whom that transformation of the mental into the supramental can at last be operated, is it not possible that he may develop, as well as a divine mind and a divine life, also a divine body? or, if the phrase seem to be too startling to our present limited conceptions of human potentiality, may he not in his development of his true being and its light and joy and power arrive at a divine use of mind and life and body by which the descent of Spirit into form shall be at once humanly and divinely justified?
EXPLANATION
Man would be the inhabitant of this worldly existence through whom the transformation of the mental into the supramental would take place. Then he would develop a divine mind and a divine life and also a divine body. Looking from our present limited human potentiality such a possibility may seem to be shocking. Yet in all possibility he would arrive at a divine use of mind and life and body in his development of his true being and its light and joy and power. In such a state the descent of Spirit into form shall be at once humanly and divinely justified.
PARAGRAPH 15
The one thing that can stand in the way of that ultimate terrestrial possibility is if our present view of Matter and its laws represent the only possible relation between sense and substance, between the Divine as knower and the Divine as object, or if, other relations being possible, they are yet not in any way possible here, but must be sought on higher planes of existence. In that case, it is in heavens beyond that we must seek our entire divine fulfilment, as the religions assert, and their other assertion of the kingdom of God or the kingdom of the perfect upon earth must be put aside as a delusion.
EXPLANATION
Our present view of Matter (based on our limited senses) and its laws represent relation between sense and substance and between the Divine as knower and the Divine as object as the only relation possible. If other relations could be possible, they are not possible here on earth; they must be sought on higher planes than the earthly existence. Such an approach would rule out the ultimate terrestrial possibility i.e., divinisation of matter. If we take such a view then it is in heavens that we must seek our divine fulfilment as religionists assert. Their other assertion of kingdom of God upon earth must be put aside as a mental deception.
Here we can only pursue or attain an internal preparation or victory and, having liberated the mind and life and soul within, must turn from the unconquered and unconquerable material principle, from an unregenerated and intractable earth to find elsewhere our divine substance. There is, however, no reason why we should accept this limiting conclusion. There are, quite certainly, other states even of Matter itself; there is undoubtedly an ascending series of the divine gradations of substance; there is the possibility of the material being transfiguring itself through the acceptation of a higher law than its own which is yet its own because it is always there latent and potential in its own secrecies.
EXPLANATION
In such a case we can only pursue or attain an internal preparation or victory over ourselves. We can only liberate the mind and life and soul within. We must turn away from the unconquered and unconquerable material principle. We can find our divine substance elsewhere and not from an unregenerated (unreformed) and intractable (difficult to change) earth.
But we should not accept this conclusion. There are other states even of Matter itself. There is an ascending series of the divine gradations of substance. There is possibility that the material being will transfigure itself through acceptation of a higher law than its own. This higher law is nothing but its own law because it is always there latent and potential in its own secrecies. Sri Aurobindo concludes this chapter by saying that the laws (of Ignorance, Inertia and Division) that operate at the level of matter are not permanent. They are subject to change.