Note 2 …… contd from Note 1
From the perspective of the outer appearance the truth of existence centers around Nature or Prakriti[1]. Nature is a Force that operates as the whole law and mechanism of being. It creates the world which is the object of our mind and senses. Going backwards towards the root cause, it also creates the mind and senses. It uses them as a means of relation between the creature and the objective world in which he lives. In this outer appearance man seems to be a creature of Nature. All of his soul, his mind, his life and his body is a creature of Nature. He is differentiated from others by a separation of his body, life and mind – especially by his ego-sense. This subtle mechanism seems to be specially constructed for him for a purpose. It’s purpose is to enable Man to confirm and to centralize his consciousness with a sense of strong separateness and difference. Each part of Man’s existence is very evidently determined by the law of his nature. This includes his soul of mind and its action as well as the functioning of his life and body. He can not escape from this law. He can not function in any other manner. He has a feeling of freedom arising out of his personal will, the will of his ego. However in reality it amounts to nothing. This is because his ego is nothing else but a sense. This sense causes an error and it makes him falsely identify himself with the creation that Nature has made of him. This creation is constructed of varying mind and life and body of Man. In other words, his ego is itself a product of the working of Nature. It does NOT have an independent existence outside of his Nature. There is no final reality to it. In a similar manner, his will is itself a product of Nature. He must act according to his Nature – though with a false impression of a free will. In reality he has no freedom to act.
This is the reality of man’s ordinary consciousness of himself[2]. This is his faith in his own being. He is a creature of Nature. His is a separate ego establishing whatever relations with others and with the world. He may be making whatever development of himself, satisfying whatever will, desire, idea of his mind. All this is in reality restricted to what is permissible in the circle of Nature and consonant with her intention or law in his existence.
However, at the same time, there is something in man’s consciousness which does not fall in with the rigidity of this formula. He has a faith which progressively grows with the development of his soul. This faith is in another and an inner reality of existence – penetrating the outer appearance. In this inner reality the truth of existence is no longer Nature but Soul and Spirit. It is Purusha rather than Prakriti. Nature herself is only a power of Spirit. Prakriti is a Force of the Purusha. A Spirit, a Self, a being which is one in all is the true Master of this World. This world is only a partial manifestation of his soul. This Spirit is the upholder of Nature and her action. It is the giver of the sanction by which alone her law becomes imperative. It is her force and it makes her ways operative. The Spirit immanent in Nature is the Knower. He illuminates Nature and makes her conscient in us. This Will is the immanent and superconscient force which inspires and motives the workings of Nature. The soul in man is a portion of this Divinity. It shares his nature. Our nature is our soul’s manifestation. It operates by its sanction. It embodies its secret self-knowledge and self-consciousness. Its will of being in her motions and forms and causes changes in existence.
………… to continue
………. Based on Essays on the Gita by Sri Aurobindo
No comments:
Post a Comment