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Chapter IX The Divine Life on Earth To be wholly and integrally conscious of oneself and of all the truth of one's being is what is implied by the perfect emergence of the individual consciousness, and it is that towards which evolution tends. All being is one, and to be fully conscious means to be integrated with the consciousness of all, with the universal self and force and action. For the essence of consciousness
is the power to be aware of itself and its objects, and in its true nature this power must be direct, self-fulfilled
and complete: if it is in us indirect, incomplete, unfulfilled in its workings, dependent on constructed instruments,
it is because consciousness here is emerging from an original veiling Inconscience and is yet burdened and enveloped
with the first Nescience proper to the Inconscient; but it must have the power to emerge completely, its destiny
must be to evolve into its own perfection which is its true nature. Its true nature is to be wholly aware of its
objects, and of these objects the first is self, the being which is evolving its consciousness here, and the rest
is what we see as not-self, - but if existence is indivisible, that too must in reality be self: the destiny of
evolving consciousness must be, then, to become perfect in its awareness, entirely aware of self and all-aware.
This perfect and natural condition of consciousness is to us a superconscience, a state which is beyond us and
in which our mind, if suddenly transferred to it, could not at first function; but it is towards that superconscience
that our conscious being must be evolving. But this evolution of our consciousness to a superconscience or a supreme
of itself is possible only if the Inconscience which is our basis here is really itself an involved Superconscience;
for what is to be in the becoming of the Reality in us must be already there involved or secret in its beginning.
Such an involved Being or Power we can well conceive the Inconscient to be when we closely regard this material
creation of an unconscious Energy and see it laboring out with curious construction and infinite device the work
of a vast involved Intelligence and see, too, that we ourselves are something of that Intelligence evolving out
of its involution, an emerging consciousness whose emergence cannot stop short on the way until the Involved has
evolved and revealed itself as a supreme totally self-aware and all-aware Intelligence. It is this to which we
have given the name of Supermind or Gnosis. For that evidently must be the consciousness of the Reality, the Being,
the Spirit that is secret in us and slowly manifesting here; of that Being we are the becomings and must grow into
its nature. To be and to be fully is Nature's
aim in us; but to be fully is to be wholly conscious of one's being: unconsciousness, half consciousness or deficient
consciousness is a state of being not in possession of itself; it is existence, but not fullness of being. To be
aware wholly and integrally of oneself and of all the truth of one's being is the necessary condition of true possession
of existence. This self-awareness is what is meant by spiritual knowledge: the essence of spiritual knowledge is
an intrinsic self-existent consciousness; all its action of knowledge, indeed all its action of any kind, must
be that consciousness formulating itself. All other knowledge is consciousness oblivious of itself and striving
to return to its own awareness of itself and its contents; it is self-ignorance labouring to transform itself back
into self-knowledge. To become complete in being, in consciousness of being, in force of being, in delight of being
and to live in this integrated completeness is the divine living. All being is one and to be fully
is to be all that is. To be in the being of all and to include all in one's being, to be conscious of the consciousness
of all, to be integrated in force with the universal force, to carry all action and experience in oneself and feel
it as one's own action and experience, to feel all selves as one's own self, to feel all delight of being as one's
own delight of being is a necessary condition of the integral divine living. The plenitude of this consciousness can only be attained by realizing the identity of the individual
self with the transcendent Self, the supreme Reality. But thus to be universally in
the fullness and freedom of one's universality, one must be also transcendentally. The spiritual fullness of the
being is eternity; if one has not the consciousness of timeless eternal being, if one is dependent on body or embodied
mind or embodied life, or dependent on this world or that world or on this condition of being or that condition
of being, that is not the reality of self, not the fullness of our spiritual existence. To live only as a self
of body or be only by the body is to be an ephemeral creature, subject to death and desire and pain and suffering
and decay and decadence. To transcend, to exceed consciousness of body, not to be held in the body or by the body,
to hold the body only as an instrument, a minor outward formation of self, is a first condition of divine living.
Not to be a mind subject to ignorance and restriction of consciousness, to transcend mind and handle it as an instrument,
to control it as a surface formation of self, is a second condition. To be by the self and spirit, not to depend
upon life, not to be identified with it, to transcend it and control and use it as an expression and instrumentation
of the self, is a third condition. [The individual] must enter into
the supreme divine Reality, feel his oneness with it, live in it, be its self-creation: all his mind, life, physicality
must be converted into terms of its Supernature; all his thought, feelings, actions must be determined by it and
be it, its self-formation. All this can become complete in him only when he has evolved out of the Ignorance into
the Knowledge and through the Knowledge into the supreme Consciousness and its dynamism and supreme delight of
existence; but some essentiality of these things and their sufficient instrumentation can come with the first spiritual
change and culminate in the life of the gnostic supernature. This realization demands a turning
of the consciousness inward. The ordinary human consciousness is turned outward and sees the surface of things
only. It recoils from entering the inner depths which appear dark and where it is afraid of losing itself. Yet
the entry into this obscurity, this void, this silence is only the passage to a greater existence. These things are impossible without
an inward living; they cannot be reached by remaining in an external consciousness turned always outwards, active
only or mainly on and from the surface. The individual being has to find himself, his true existence; he can only
do this by going inward, by living within and from within . . . This movement of going inward and living inward
is a difficult task to lay upon the normal consciousness of the human being; yet there is no other way of self-finding.
The materialistic thinker, erecting an opposition between the extrovert and the introvert, holds up the extrovert
attitude for acceptance as the only safety: to go inward is to enter into darkness or emptiness or to lose the
balance of the consciousness and become morbid; it is from outside that such inner life as one can construct is
created, and its health is assured only by a strict reliance on its wholesome and nourishing outer sources, - the
balance of the personal mind and life can only be secured by a firm support on external reality, for the material
world is the sole fundamental reality. This may be true for the physical man, the born extrovert, who feels himself
to be a creature of outward Nature; made by her and dependent on her, he would lose himself if he went inward:
for him there is no inner being, no inner living. But the introvert of this distinction also has not the inner
life; he is not a seer of the true inner self and of inner things, but the small mental man who looks superficially
inside himself and sees there not his spiritual self but his life-ego, his mind-ego and becomes unhealthily preoccupied
with the movements of this little pitiful dwarf creature. The idea or experience of an inner darkness when looking
inwards is the first reaction of a mentality which has lived always on the surface and has no realized inner existence;
it has only a constructed internal experience which depends on the outside world for the materials of its being.
But to those into whose composition there has entered the power of a more inner living, the movement of going within
and living within brings not a darkness or dull emptiness but an enlargement, a rush of new experience, a greater
vision, a larger capacity, an extended life infinitely more real and various than the first pettiness of the life
constructed for itself by our normal physical humanity, a joy of being which is larger and richer than any delight
in existence that the outer vital man or the surface mental man can gain by their dynamic vital force and activity
or subtlety and expansion of the mental existence. A silence, an entry into a wide or even immense or infinite
emptiness is part of the inner spiritual experience; of this silence and void the physical mind has a certain fear,
the small superficially active thinking or vital mind a shrinking from it or dislike, - for it confuses the silence
with mental and vital incapacity and the void with cessation or non-existence: but this silence is the silence
of the spirit which is the condition of a greater knowledge, power and bliss, and this emptiness is the emptying
of the cup of our natural being, a liberation of it from its turbid contents so that it may be filled with the
wine of God; it is the passage not into non-existence but to a greater existence. Even when the being turns towards
cessation, it is a cessation not in non-existence but into some vast ineffable of spiritual being or the plunge
into the incommunicable superconscience of the Absolute. Indeed, this inward-turning movement is not an imprisonment in the personal self; it is the first
step towards a true universality. In fact, this inward turning
and movement is not an imprisonment in personal self, it is the first step towards a true universality; it brings
to us the truth of our external as well as the truth of our internal existence. For this inner living can extend
itself and embrace the universal life, it can contact, penetrate, englobe the life of all with a much greater reality
and dynamic force than is in our surface consciousness at all possible. Our outermost universalization on the surface
is a poor and limping endeavour, - it is a construction, a make-believe and not the real thing: for in our surface
consciousness we are bound to separation of consciousness from others and wear the fetters of the ego. There our
very selflessness becomes more often than not a subtle form of selfishness or turns into a larger affirmation of
our ego; content with our pose of altruism, we do not see that it is a veil for the imposition of our individual
self, our ideas, our mental and vital personality, our need of ego-enlargement upon the others whom we take up
into our expanded orbit. So far as we really succeed in living for others, it is done by an inner spiritual force
of love and sympathy; but the power and field of effectuality of this force in us are small, the psychic movement
that prompts it is incomplete, its action often ignorant because there is contact of mind and heart but our being
does not embrace the being of others as ourselves. An external unity with others must always be an outward joining
and association of external lives with a minor inner result; the mind and heart attach their movements to this
common life and the beings whom we meet there; but the common external life remains the foundation, - the inward
constructed unity, or so much of it as can persist in spite of mutual ignorance and discordant egoisms, conflict
of minds, conflict of hearts, conflict of vital temperaments, conflict of interests, is a partial and insecure
superstructure. The spiritual consciousness, the spiritual life reverses this principle of building; it bases its
action in the collective life upon an inner experience and inclusion of others in our own being, an inner sense
and reality of oneness. The spiritual individual acts out of that sense of oneness which gives him immediate and
direct perception of the demand of self on other self, the need of the life, the good, the work of love and sympathy
that can truly be done. A realization of spiritual unity, a dynamization of the intimate consciousness of one-being,
of one self in all beings, can alone found and govern by its truth the action of the divine life. The law of the divine life is universality in action, In the gnostic or divine being,
in the gnostic life, there will be a close and complete consciousness of their mind, life, physical being which
are felt as if they were one's own. The gnostic being will act, not out of a surface sentiment of love and sympathy
or any similar feeling, but out of this close mutual consciousness, this intimate oneness. All his action in the
world will be enlightened by a truth of vision of what has to be done, a sense of the will of the Divine Reality
in him which is also the Divine Reality in others and it will be done for the Divine in others and the Divine in
all, for the effectuation of the truth of purpose of the All as seen in the light of the highest Consciousness
and in the way and by the steps through which it must be effectuated in the power of the Supernature. The gnostic
being finds himself not only in his own fulfillment, which is the fulfillment of the Divine Being and Will in him,
but in the fulfillment of others; his universal individuality effectuates itself in the movement of the All in
all beings towards its greater becoming. He sees a divine working everywhere; what goes out from him into the sum
of that divine working, from the inner Light, Will, Force that works in him, is his action. There is no separative
ego in him to initiate anything; it is the Transcendent and Universal that moves out through his universalized
individuality into the action of the universe. As he does not live for a separate ego, so too he does not live
for the purpose of any collective ego; he lives in and for the Divine in himself, in and for the Divine in the
collectivity, in and for the Divine in all beings. This universality in action, organized by the all-seeing Will
in the sense of the realized oneness of all, is the law of his divine living. It is, then, this spiritual fulfillment
of the urge to individual perfection and an inner completeness of being that we mean first when we speak of a divine
life. It is the first essential condition of a perfected life on earth and we are therefore right in making the
utmost possible individual perfection our first supreme business. The perfection of the spiritual and pragmatic
relation of the individual with all around him is our second preoccupation; the solution of this second desideratum
lies in a complete universality and oneness with all life upon earth which is the other concomitant result of an
evolution into the gnostic consciousness and nature. But there still remains the third desideratum, a new world,
a change in the total life of humanity or, at the least, a new perfected collective life in the earth-nature. This
calls for the appearance not only of isolated evolved individuals acting in the unevolved mass, but of many gnostic
individuals forming a new kind of beings and a new common life superior to the present individual and common existence.
A spiritual or gnostic being
would feel his harmony with the whole gnostic life around him, whatever his position in the whole. According to
his place in it he would know how to lead or to rule, but also how to subordinate himself; both would be to him
an equal delight: for the spirit's freedom, because it is eternal, self-existent and inalienable, can be felt as
much in service and willing subordination and adjustment with other selves as in power and rule. An inner spiritual
freedom can accept its place in the truth of an inner spiritual hierarchy as well as in the truth, not incompatible
with it, of a fundamental spiritual equality. It is this self-arrangement of Truth, a natural order of the spirit,
that would exist in a common life of different degrees and stages of the evolving gnostic being. Unity is the basis
of the gnostic consciousness, mutuality the natural result of its direct awareness of oneness in diversity, harmony
the inevitable power of the working of its force. Unity, mutuality and harmony must therefore be the inescapable
law of a common or collective gnostic life. What forms it might take would depend upon the will of evolutionary
manifestation of the Supernature, but this would be its general character and principle. New powers of consciousness and new faculties will develop in the gnostic being who will use them
in a natural, normal and spontaneous way both for knowledge and for action. An evolution of innate and latent
but as yet unevolved powers of consciousness is not considered admissible by the modern mind, because these exceed
our present formulation of Nature and, to our ignorant preconceptions founded on a limited experience, they seem
to belong to the supernatural, to the miraculous and occult; for they surpass the known action of material Energy
which is now ordinarily accepted as the sole cause and mode of things and the sole instrumentation of the World-Force.
A human working of marvels, by the conscious being discovering and developing an instrumentation of material forces
overpassing anything that Nature or man has yet organized is not admitted as possible. But there would be nothing
supernatural or miraculous in such an evolution, except in so far as it would be a supernature or superior nature
to ours just as human nature is a supernature or superior nature to that of animal or plant or material objects.
Our mind and its powers, our use of reason, our mental intuition and insight, speech, possibilities of philosophical,
scientific, aesthetic discovery of the truths and potencies of being and a control of its forces are an evolution
that has taken place: yet it would seem impossible if we took our stand on the limited animal consciousness and
its capacities; for there is nothing there to warrant so prodigious a progression. But still there are vague initial
manifestations, rudimentary elements or arrested possibilities in the animal to which our reason and intelligence
with their extraordinary developments stand as an unimaginable journey from a poor and unpromising point of departure.
The rudiments of spiritual powers belonging to the gnostic supernature are similarly there even in our ordinary
composition, but only occasionally and sparsely active. It is not irrational to suppose that at this much higher
stage of the evolution a similar but greater progression starting from these rudimentary beginnings might lead
to another immense development and departure. In mystic experience, - when
there is an opening of the inner centres, or in other ways, spontaneously or by will or endeavour or in the very
course of the spiritual growth, - new powers of consciousness have been known to develop; they present themselves
as if an automatic consequence of some inner opening or in answer to a call in the being, so much so that it has
been found necessary to recommend to the seeker not to hunt after these powers, not to accept or use them. This
rejection is logical for those who seek to withdraw from life; for all acceptance of greater power would bind to
life or be a burden on the bare and pure urge towards liberation. An indifference to all other aims and issues
is natural for the God-lover who seeks God for His own sake and not for power or any other inferior attraction;
the pursuit of these alluring but often dangerous forces would be a deviation from his purpose. A similar rejection
is a necessary self-restraint and a spiritual discipline for the immature seeker, since such powers may be a great,
even a deadly peril; for their supernomality may easily feed in him an abnormal exaggeration of the ego. Power
in itself may be dreaded as a temptation by the aspirant to perfection, because power can abase as well as elevate;
nothing is more liable to misuse. But when new capacities come as an inevitable result of the growth into a greater
consciousness and a greater life and that growth is part of the very aim of the spiritual being within us, this
bar does not operate; for a growth of the being into supernature and its life in supernature cannot take place
or cannot be complete without bringing with it a greater power of consciousness and a greater power of life and
the spontaneous development of an instrumentation of knowledge and force normal to that supernature. There is nothing
in this future evolution of the being which could be regarded as irrational or incredible; there is nothing in
it abnormal or miraculous: it would be the necessary course of the evolution of consciousness and its forces in
the passage from the mental to the gnostic or supramental formulation of our existence. This action of the forces
of supernature would be a natural, normal and spontaneously simple working of the new higher or greater consciousness
into which the being enters in the course of his self-evolution; the gnostic being accepting the gnostic life would
develop and use the powers of this greater consciousness, even as man develops and uses the powers of his mental
nature. The life of gnostic beings might fitly be characterized as a superhuman or divine life. A gnostic Supernature transcends
all the values of our normal ignorant Nature; our standards and values are created by ignorance and therefore cannot
determine the life of Supernature. At the same time our present nature is a derivation from Supernature and is
not a pure ignorance but a half-knowledge; it is therefore reasonable to suppose that whatever spiritual truth
there is in or behind its standards and values will reappear in the higher life, not as standards, but as elements
transformed, uplifted out of the ignorance and raised into the true harmony of a more luminous existence. As the
universalized spiritual individual sheds the limited personality, the ego, as he rises beyond mind to a more complete
knowledge in Supernature, the conflicting ideals of the mind must fall away from him, but what is true behind them
will remain in the life of Supernature. The gnostic consciousness is a consciousness in which all contradictions
are canceled or fused into each other which all contradictions are canceled or fused into each other in a higher
light of seeing and being, in a unified self-knowledge and world-knowledge. The gnostic being will not accept the
mind's ideals and standards; he will not be moved to live for himself, for his ego, or for humanity or for others
or for the community or for the State; for he will be aware of something greater than these half-truths, of the
Divine Reality, and it is for that he will live, for its will in himself and in all, in a spirit of large universality,
in the light of the will of the Transcendence. For the same reason there can be no conflict between self-affirmation
and altruism in the gnostic life, for the self of the gnostic being is one with the self of all,--no conflict between
the ideal of individualism and the collective ideal, for both are terms of a greater Reality and only in so far
as either expresses the Reality or their fulfillment serves the will of the Reality, can they have a value for
his spirit. But at the same time what is true in the mental ideals and dimly figured in them will be fulfilled
in his existence; for while his consciousness exceeds the human values so that he cannot substitute mankind or
the community or the State or others or himself for God, the affirmation of the Divine in himself and a sense of
the Divine in others and the sense of oneness with humanity, with all other beings, with all the world because
of the Divine in them and a lead towards a greater and better affirmation of the growing Reality in them will be
part of his life action. But what he shall do will be decided by the Truth of the Knowledge and Will in him, a
total an infinite Truth that is not bound by any single mental law or standard but acts with freedom in the whole
reality, with respect for each truth in its place and with a clear knowledge of the forces at work and the intention
in the manifesting Divine Nexus at each step of cosmic evolution and in each event and circumstance. The one rule of the gnostic life
would be the self-expression of the Spirit, the will of the Divine Being; that will, that self-expression could
manifest through extreme simplicity or through extreme complexity and opulence or in their natural balance, - for
beauty and plenitude, a hidden sweetness and laughter in things, a sunshine and gladness of life are also powers
and expressions of the Spirit. In all directions the Spirit within determining the law of the nature would determine
the frame of the life and its detail and circumstance. In all there would be the same plastic principle; a rigid
standardization, however necessary for the mind's arrangement of things, could not be the law of the spiritual
life. A great diversity and liberty of self-expression based on an underlying unity might well become manifest;
but everywhere there would be harmony and truth of order. A life of gnostic beings carrying
the evolution to a higher supramental status might fitly be characterized as a divine life; for it would be a life
in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.
That might be described, since it surpasses the mental human level, as a life of spiritual and supramental supermanhood.
But this must not be confused with past and present ideas of supermanhood; for supermanhood in the mental idea
consists of an overstepping of the normal human level, not in kind but in degree of the same kind, by an enlarged
personality, a magnified and exaggerated ego, an increased power of mind, an increased power of vital force, a
refined or dense and massive exaggeration of the forces of the human Ignorance; it carries also, commonly implied
in it, the idea of a forceful domination over humanity by a superman. That would mean a supermanhood of the Nietzschean
type; it might be at its worst the reign of the 'blonde beast' or the dark beast or of any and every beast, a return
to barbaric strength and ruthlessness and force: but this would be no evolution, it would be a reversion to an
old strenuous barbarism. But earth has had enough of this
kind in her past and its repetition can only prolong the old lines; she can get no true profit for her future,
no power of self-exceeding, from the Titan, the Asura: even a great or supernormal power in it could only carry
her on larger circles of her old orbit. But what has to emerge is something much more difficult and much more simple;
it is a self-realized being, a building of the spiritual self, an intensity and urge of the soul and the deliverance
and sovereignty of its light and power and beauty,--not an egoistic supermanhood seizing on a mental and vital
domination over humanity, but the sovereignty of the Spirit over its own instruments, its possession of itself
and its possession of life in the power of the spirit, a new consciousness in which humanity itself shall find
its own self-exceeding and self-fulfillment by the revelation of the divinity that is striving for birth within
it. This is the sole true supermanhood and the one real possibility of a step forward in evolutionary
Nature. This new status would indeed
be a reversal of the present law of human consciousness and life, for it would reverse the whole principle of the
life of the Ignorance. It is for the taste of the Ignorance, its surprise and adventure, one might say, that the
soul has descended into the Inconscience and assumed the disguise of Matter, for the adventure and the joy of creation
and discovery, an adventure of the spirit, an adventure of the mind and life and the hazardous surprises of their
working in Matter, for the discovery and conquest of the new and the unknown; all this constitutes the enterprise
of life and all this, it might seem, would cease with the cessation of the Ignorance. Man's life is made up of
the light and the darkness, the gains and losses, the difficulties and dangers, the pleasures and pains of the
Ignorance, a play of colours moving on a soil of the general neutrality of Matter which has as its basis the nescience
and insensibility of the Inconscient. To the normal life-being an existence without the reactions of success and
frustration, vital joy and grief, peril and passion, pleasure and pain, the vicissitudes and uncertainties of fate
and struggle and battle and endeavour, a joy of novelty and surprise and creation projecting itself into the unknown,
might seem to be void of variety and therefore void of vital savour. Any life surpassing these things tends to
appear to it as something featureless and empty or cast in the figure of an immutable sameness; the human mind's
picture of heaven is the incessant repetition of an eternal monotone. But this is a misconception; for an entry
into the gnostic consciousness would be an entry into the Infinite. It would be a self-creation bringing out the
Infinite infinitely into form of being, and the interest of the Infinite is much greater and multitudinous as well
as more imperishably delightful than the interest of the finite. The evolution in the Knowledge would be a more
beautiful and glorious manifestation with more vistas ever unfolding themselves and more intensive in all ways
than any evolution could be in the Ignorance. The delight of the Spirit is ever new, the forms of beauty it takes
innumerable, its godhead ever young and the taste of delight, rasa, of the Infinite eternal and inexhaustible.
The gnostic manifestation of life would be more full and fruitful and its interest more vivid than the creative
interest of the Ignorance; it would be a greater and happier constant miracle. If there is an evolution in material Nature and if it is an evolution of being with consciousness and life as its two key-terms and powers, this fullness of being, fullness of consciousness, fullness of life must be the goal of development towards which we are tending and which will manifest at an early or later stage of our destiny. The self, the spirit, the reality that is disclosing itself out of the first inconscience of life and matter, would evolve its complete truth of being and consciousness in that life and matter. It would return to itself--or, if its end as an individual is to return into its Absolute, it could make that return also,--not through a frustration of life but through a spiritual completeness of itself in life. Our evolution in the Ignorance with its chequered joy and pain of self-discovery and world-discovery, its half-fulfilments, its constant finding and missing, is only our first state. It must lead inevitably towards an evolution in the Knowledge, a self-finding and self-unfolding of the Spirit, a self-revelation of the Divinity in things in that true power of itself in Nature which is to us still a Supernature. |