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object:1.02.4.1 - The Worlds - Surya
book class:Isha Upanishad
author class:Sri Aurobindo
class:chapter
--- VII - FOURTH MOVEMENT [1]
--- The Worlds - Surya
Verses 15 - 16*

THE WORLDS AFTER DEATH
In the third verse the Upanishad has spoken of sunless worlds
enveloped in blind gloom. In its third movement it also speaks
twice of the soul entering into a blind gloom, but here it is a state
of consciousness that seems to be indicated and not a world.
Nevertheless, the two statements differ little in effect; for in the
Vedantic conception a world is only a condition of conscious
being organised in the terms of the seven constituent principles
of manifested existence. According to the state of consciousness
which we reach here in the body, will be our state of consciousness and the surroundings organised by it when the mental being
passes out of the body. For the individual soul out of the body
must either disappear into the general constituents of its existence, merge itself into Brahman or persist in an organisation of
consciousness other than the terrestrial and in relations with the
universe other than those which are appropriate to life in the
body. This state of consciousness and the relations belonging to
it are the other worlds, the worlds after death.
* 15. The face of Truth is covered with a brilliant golden lid; that do thou remove, O
Fosterer, for the law of the Truth, for sight.
16. O Fosterer, O sole Seer, O Ordainer, O illumining Sun, O power of the Father
of creatures, marshal thy rays, draw together thy light; the Lustre which is thy most
blessed form of all, that in Thee I behold. The Purusha there and there, He am I.


THE THREE STATES
The Upanishad admits three states of the soul in relation to the
manifested universe, - terrestrial life by birth in the body, the
survival of the individual soul after death in other states and
the immortal existence which being beyond birth and death,
beyond manifestation can yet enter into forms as the Inhabitant
and embrace Nature as its lord. The two former conditions
appertain to the Becoming; Immortality stands in the Self, in the
Non-Birth, and enjoys the Becoming.
The Upanishad, although it does not speak expressly of
rebirth in an earthly body, yet implies that belief in its thought
and language, - especially in the 17th verse. On the basis of
this belief in rebirth man may aim at three distinct objects
beyond death, - a better or more fortunate life or lives upon
earth, eternal enjoyment of bliss in an ultra-terrestrial world of
light and joy or a transcendence exclusive of all universal existence, merged in the Supreme as in one's true self, but having
no relation with the actual or possible contents of its infinite
consciousness.

REBIRTH
The attainment of a better life or lives upon earth is not the consummation offered to the soul by the thought of the Upanishad.
But it is an important intermediate object so long as the soul is
in a state of growth and self-enlargement and has not attained
to liberation. The obligation of birth and death is a sign that
the mental being has not yet unified itself with its true supramental self and spirit, but is dwelling "in Avidya and enclosed
within it".1 To attain that union the life of man upon earth is its
appointed means. After liberation the soul is free, but may still
participate in the entire movement and return to birth no longer
for its own sake but for the sake of others and according to the
will in it of its divine Self, the Lord of its movement.
1 Avidyayam antare vartamanah. - Katha Upanishad I. 2. 5; Mundaka I. 2. 8.
.

HEAVEN AND HELL
The enjoyment of beatitude in a heaven beyond is also not the supreme consummation. But Vedantic thought did not envisage rebirth as an immediate entry after death into a new body; the mental being in man is not so rigidly bound to the vital and physical, - on the contrary, the latter are ordinarily dissolved together after death, and there must therefore be, before the soul is attracted back towards terrestrial existence, an interval in which it assimilates its terrestrial experiences in order to be able to constitute a new vital and physical being upon earth. During this interval it must dwell in states or worlds beyond and these may be favourable or unfavourable to its future development. They are favourable in proportion as the light of the Supreme Truth of which Surya is a symbol enters into them, but states of intermediate ignorance or darkness are harmful to the soul in its progress. Those enter into them, as has been affirmed in the third verse, who do hurt to themselves by shutting themselves to the light or distorting the natural course of their development. The Vedantic heavens are states of light and the soul's expansion; darkness, self-obscuration and self-distortion are the nature of the Hells which it has to shun.

In relation to the soul's individual development, therefore, the life in worlds beyond, like the life upon earth, is a means and not an object in itself. After liberation the soul may possess these worlds as it possesses the material birth, accepting in them a means towards the divine manifestation in which they form a condition of its fullness, each being one of the parts in a series of organised states of conscious being which is linked with and supports all the rest.

TRANSCENDENCE
Transcendence is the goal of the development, but it does not
exclude the possession of that which is transcended. The soul
need not and should not push transcendence so far as to aim at its
own extinction. Nirvana is extinction of the ego-limitations, but
not of all possibility of manifestation, since it can be possessed
even in the body.
The desire of the exclusive liberation is the last desire that
the soul in its expanding knowledge has to abandon; the delusion
that it is bound by birth is the last delusion that it has to destroy.

SURYA AND AGNI
On the basis of this conception of the worlds and the relation of
these different soul-states to each other the Upanishad proceeds
to indicate the two lines of knowledge and action which lead to
the supreme vision and the divine felicity. This is done under the
form of an invocation to Surya and Agni, the Vedic godheads,
representative one of the supreme Truth and its illuminations,
the other of the divine Will raising, purifying and perfecting
human action.

THE ORDER OF THE WORLDS
To understand entirely the place and function of Surya we must enter a little more profoundly into the Vedic conception of the seven worlds and the principles of consciousness they represent.

All conscious being is one and indivisible in itself, but in manifestation it becomes a complex rhythm, a scale of harmonies, a hierarchy of states or movements. For what we call a state is only the organisation of a complex movement. This hierarchy is composed by a descending or involutive and an ascending or evolutive movement of which Spirit and Matter
are the highest and lowest terms.

Spirit is Sat or pure existence, pure in self-awareness (Chit),
pure in self-delight (Ananda). Therefore Spirit can be regarded
as a triune basis of all conscious being. There are three terms,
but they are really one. For all pure existence is in its essence
pure self-conscience and all pure self-conscience is in its essence
pure self-delight. At the same time our consciousness is capable
of separating these three by the Idea and the Word and even of
creating for itself in its divided or limited movements the sense
of their apparent opposites.

An integral intuition into the nature of conscious being
shows us that it is indeed one in essence, but also that it is
capable of an infinite potential complexity and multiplicity in
self-experience. The working of this potential complexity and
multiplicity in the One is what we call from our point of view
manifestation or creation or world or becoming - (bhuvana,
bhava). Without it no world-existence is possible.
The agent of this becoming is always the self-conscience of
the Being. The power by which the self-conscience brings out of
itself its potential complexities is termed Tapas, Force or Energy,
and, being self-conscious, is obviously of the nature of Will. But
not Will as we understand it, something exterior to its object,
other than its works, labouring on material outside itself, but
Will inherent in the Being, inherent in the becoming, one with
the movement of existence, - self-conscious Will that becomes
what it sees and knows in itself, Will that is expressed as Force
of its own work and formulates itself in the result of its work.
By this Will, Tapas or Chit-Shakti, the worlds are created.

THE HIGHER WORLDS
All organisation of self-conscient being which takes as its basis
the unity of pure existence belongs to the world of the highest
creation, parardha, - the worlds of the Spirit.
We can conceive three principal formations.
When Tapas or energy of self-conscience dwells upon Sat or
pure existence as its basis, the result is Satyaloka or world of true
existence. The soul in Satyaloka is one with all its manifestations
by oneness of essence and therefore one in self-conscience and
in energy of self-conscience and one also in bliss.
When Tapas dwells upon active power of Chit as its basis,
the result is Tapoloka or world of energy of self-conscience. The
soul in Tapoloka is one with all manifestations in this Energy
and therefore enjoys oneness also in the totality of their bliss
and possesses equally their unity of essence.


When Tapas dwells upon active Delight of being as its basis,
the result is Janaloka, world of creative Delight. The soul in
Janaloka is one in delight of being with all manifestation and
through that bliss one also in conscious energy and in essence of
being.
All these are states of consciousness in which unity and
multiplicity have not yet been separated from each other. All is
in all, each in all and all in each, inherently, by the very nature
of conscious being and without effort of conception or travail
of perception. There is no night, no obscurity. Neither is there,
properly speaking, any dominant action of illuminating Surya.
For the whole of consciousness there is self-luminous and needs
no light other than itself. The distinct existence of Surya is lost
in the oneness of the Lord or Purusha; that luminous oneness is
Surya's most blessed form of all.

THE LOWER CREATION
In the lower creation also there are three principles, Matter,
Life, and Mind. Sat or pure existence appears there as extended
substance or Matter; Will or Force appears as Life which is in
its nature creative or manifesting Force and that Force is in its
nature a self-conscient will involved and obscure in the forms
of its creation. It is liberated from the involution and obscurity
by delight of being struggling to become conscious of itself in
desire and sensation; the result is the emergence of Mind. So at
least it appears to us in the ascending or evolutive movement.
Wherever there is Matter, Life and Mind are present involved or evolving. So also, Life and Mind have some kind of
material form as the condition of their activities. These three
appear not as triune, owing to their domination by the dividing
principle of Avidya, but as triple.
In the organisation of consciousness to which we belong,
Tapas dwells upon Matter as its basis. Our consciousness is determined by the divisibility of extended substance in its apparent
forms. This is Bhurloka, the material world, the world of formal
becoming.

But we may conceive of a world in which dynamic Lifeforce with sensation emergent in it is the basis and determines
without the gross obstacle of Matter the forms that it shall take.
This organisation of consciousness has for its field Bhuvarloka,
the worlds of free vital becoming in form.
We may conceive also of an organised state of consciousness
in which Mind liberates itself from subjection to material sensation and becoming dominant determines its own forms instead
of being itself determined by the forms in which it finds itself as
a result of life evolution. This formation is Swarloka or world
of free, pure and luminous mentality.
In these lower worlds consciousness is normally broken up
and divided. The light of Surya, the Truth, is imprisoned in the
night of the subconscient or appears only reflected in limited
centres or with its rays received by those centres and utilised
according to their individual nature.

THE INTERMEDIATE WORLD
Between these two creations, linking them together, is the world
or organisation of consciousness of which the infinite Truth
of things is the foundation. There dominant individualisation
no longer usurps the all-pervading soul and the foundation of
consciousness is its own vast totality arranging in itself individualised movements which never lose the consciousness of
their integrality and total oneness with all others. Multiplicity
no longer prevails and divides, but even in the complexity of
its movements always refers back to essential unity and its own
integral totality. This world is therefore called Maharloka or
world of large consciousness.
The principle of Maharloka is Vijnana, the Idea. But this
Vijnana is intuitional or rather gnostic Idea,2 not intellectual
2 Intuition (revelation, inspiration, intuitive perception, intuitive discrimination) is
Vijnana working in mind under the conditions and in the forms of mind. Gnosis or true
supermind is a power above mind working in its own law, out of the direct identity of
the supreme Self, his absolute self-conscious Truth knowing herself by her own power
of absolute Light without any need of seeking, even the most luminous seeking.
conception. The difference is that intellectual conception not
only tends towards form, but determines itself in the form of the
idea and once determined distinguishes itself sharply from other
conceptions. But pure intuitional or gnostic Idea sees itself in
the Being as well as in the Becoming. It is one with the existence
which throws out the form as a symbol of itself and it therefore
carries with it always the knowledge of the Truth behind the
form. It is in its nature self-conscience of the being and power
of the One, aware always of its totality, starting therefore from
the totality of all existence and perceiving directly its contents.
Its nature is dr.s.t.i, seeing, not conceiving. It is the vision at once
of the essence and the image. It is this intuition or gnosis which
is the Vedic Truth, the self-vision and all-vision of Surya.

THE LAW OF THE TRUTH
The face of this Truth is covered as with a brilliant shield, as
with a golden lid; covered, that is to say, from the view of our
human consciousness. For we are mental beings and our highest
ordinary mental sight is composed of the concepts and percepts
of the mind, which are indeed a means of knowledge, rays of the
Truth, but not in their nature truth of existence, only truth of
form. By them we arrange our knowledge of the appearances of
things and try to infer the truth behind. The true knowledge is
truth of existence, satyam, not mere truth of form or appearance.
We can only arrive at the true Truth, if Surya works in us
to remove this brilliant formation of concepts and percepts and
replaces them by the self-vision and all-vision.

For this it is necessary that the law and action of the Truth
should be manifested in us. We must learn to see things as they
are, see ourselves as we are. Our present action is one in which
self-knowledge and will are divided. We start with a fundamental
falsehood, that we have a separate existence from others and we
try to know the relations of separate beings in their separateness
and act on the knowledge so formed for an individual utility.
The law of the Truth would work in us if we saw the totality
of our existence containing all others, its forms created by the
action of the totality, its powers working in and by the action
of the totality. Our internal and external action would then well
naturally and directly out of our self-existence, out of the very
truth of things and not in obedience to an intermediate principle
which is in its nature a falsifying reflection.

THE FULFILMENT OF SURYA IN MAN
Nevertheless even in our ordinary action there is the beginning
or at least the seed of the Truth which must liberate us. Behind
every act and perception there is an intuition, a truth which, if
it is continually falsified in the form, yet preserves itself in the
essence and works to lead us by increasing light and largeness
to truth in the manifestation. Behind all this travail of differentiation and division there is an insistent unifying tendency which
is also continually falsified in the separate result, but yet leads
persistently towards our eventual integrality in knowledge, in
being and in will.
Surya is Pushan, fosterer or increaser. His work must be to
effect this enlargement of the divided self-perception and action
of will into the integral will and knowledge. He is sole seer
and replacing other forms of knowledge by his unifying vision
enables us to arrive finally at oneness. That intuitive vision of
the totality, of one in All and All in one, becomes the ordainer
of the right law of action in us, the law of the Truth. For Surya
is Yama, the Ordainer or Controller who assures the law, the
dharma. Thus we arrive at the fullness of action of the Illuminer
in us, accomplish the entirety of the Truth-Consciousness. We
are then able to see that all that is contained in the being of
Surya, in the Vijnana which builds up the worlds is becoming
of existence in the one existence and one Lord of all becoming,
the Purusha, Sachchidananda. All becoming is born in the Being
who himself exceeds all becomings and is their Lord, Prajapati.
By the revelation of the vision of Surya the true knowledge is
formed. In this formation the Upanishad indicates two successive
actions. First, there is an arrangement or marshalling of the rays
of Surya, that is to say, the truths concealed behind our concepts

and percepts are brought out by separate intuitions of the image
and the essence of the image and arranged in their true relations
to each other. So we arrive at totalities of intuitive knowledge
and can finally go beyond to unity. This is the drawing together
of the light of Surya. This double movement is necessitated by
the constitution of our minds which cannot, like the original
Truth-consciousness, start at once from the totality and perceive
its contents from within. The mind can hardly conceive unity
except as an abstraction, a sum or a void. Therefore it has to
be gradually led from its own manner to that which exceeds it.
It has to carry out its own characteristic action of arrangement,
but with the help and by the operation of the higher faculty,
no longer arbitrarily, but following the very action of the Truth
of existence itself. Afterwards, by thus gradually correcting the
manner of its own characteristic action it can succeed in reversing that characteristic action itself and learn to proceed from
the whole to the contents instead of proceeding from "parts"3
mistaken for entities to an apparent whole which is still a "part"
and still mistaken for an entity.

THE ONE EXISTENT
Thus by the action of Surya we arrive at that light of the
supreme superconscient in which even the intuitive knowledge
of the truth of things based upon the total vision passes into the
self-luminous self-vision of the one existent, one in all infinite
complexities of a self-experience which never loses its unity or
its self-luminousness. This is Surya's goodliest form of all. For it
is the supreme Light, the supreme Will, the supreme Delight of
existence.
This is the Lord, the Purusha, the self-conscient Being. When
we have this vision, there is the integral self-knowledge, the perfect seeing, expressed in the great cry of the Upanishad, so'ham.
The Purusha there and there, He am I. The Lord manifests Himself in the movements and inhabits many forms, but it is One
3 There are really no parts, existence being indivisible.

who inhabits all. This self-conscient being, this real "I" whom
the mental being individualised in the form is aware of as his
true self - it is He. It is the All; and it is that which transcends
the All.




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