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object:1.07 - The Primary Data of Being
class:The Wherefore of the Worlds
author class:Paul Richard
magazine class:Arya
class:chapter

The Primary Data of Being
15th February 1915

The manifested being appears under the two categories of Space and Time. The origin of these categories must therefore be found in that of the being itself and their principles in the essential characteristic of the desire by which the being has been formed.

It is only through desire as intermediary that a connection can be established between these relative categories and the category of the Absolute. For in the Absolute Space and Time have to be defined by contradictory terms, absolute Space being infinite and indivisible and absolute Time being permanence, immutability, pure duration, eternity without change or succession. For the manifested being Space is extent essentially divisible and Time is essential variability, continuous succession,it is in a word, becoming.

But if we refer the fundamental categories to the principle of desire, it is then possible to understand how they derive from the very character of that desire.

The desire to be implies, in fact, a tendency towards the beings particular affirmation, towards the distinction of itself from the Absolute. It contains in this tendency a first principle of activity which is the very principle of Time.

Of the two categories, Time and Space, that of Time appears then to be the more necessary of the two, the more inseparable from the notion of being.

In proportion as the being dissociates itself from the Absolute, there intervene at once the series of terms of progressive distinction which constitute it and the series of terms of continuous succession which form Time.

The Absolute though itself beyond the series of successions, beyond Time, yet becomes nevertheless the first term of that series the moment the second term intervenes,as soon, that is to say, as something relative appears.

Time and the being have one and the same origin.

Outside the immutable and permanent there can be nothing but becoming, tendency, succession of ephemeral and relative states; and each relativity being but a relation, no moment, no term of the succession exists except by virtue of the others, no state has any reality by itself. The separate being cannot be anything more than a changing; it is an illusion which renews itself and persists only by constant transformation, an illusion which perpetuates and by the very perpetuation realises itself.

If the desire to be, the formative condition of the being, had not the possibility of clothing itself incessantly in different modes and renewing its contents at each moment, the being would have been a fugitive appearance vanishing as soon as it was born. Nothing can subsist without a continual new creation into something else. But for that it is necessary that an indefinite series of possibilities should be able to awake successively into action.

And how could that be if the universe did not plunge all its roots into the fathomless ocean of the unmanifested, if after emerging itself like an island on its surface it could not draw incessantly on its depths for the elements of a perpetual transformation?

The being, even though foreign to the principle of the Absolute by its will to distinct existence, is yet in its essence, apart from all its relative determinations, that Absolute, and from its own depths it can draw incessantly new manifestations representing all the possibilities of the desire to be.

Thus is explained its becoming in Time; Time is the very stuff of its existence. It exists only by working incessantly to substitute its modes of being one in the place of the other, by replacing itself by itself, by building upon two Nothings, two negations, on that which is not yet and that which no longer is, the exclusive affirmation of its being, by creating the moment in the very bosom of eternity.

It is, then, by multiplying itself in a continual succession that it persists in its character of definite unity emergent out of the infinite One.

The permanence of the eternal is for the manifest being transformed into a perpetual becoming.
***

From the principle of the being, one with that of Time, is derived the principle of Space.

The law which distinguishes the manifested being from the Absolute, applies also to its potential elements. The desire by which it is formed individualises in it by a progressive differentiation each of these elements. For nothing is simple in the relative; pure unity belongs only to the Absolute. The manifested being is in its essence multiplicity.

If subjective unity becomes by its repetition successive plurality, Number formative of Time, it becomes also by its division objective simultaneity, the relativity of Space.

The manifested being is essentially differentiation and potential divisibility. This divisibility defines Space and distinguishes it from Time.

For Time translates into the manifested world the Absolutes character of unity, of identity. It is the category of the being in itself considered in its subjective unity apart from the potential multiplicity of its elements.

Space on the contrary translates into the manifested world the permanent infinity of the possibilities of the Absolute. It is the category of the being considered in the simultaneous complexity of its elements and of their objective relations apart from their perpetually changing individual unity.

This is the reason why one cannot divide Time without bringing into it the notion of Space so as to be able to discern in it spaces of time.

But each of these spaces of Time is common to all beings; they exist in them simultaneously. On the contrary each of the possible divisions of Space relates exclusively to a particular being and can only be successively occupied by several, not simultaneously.

It is only by bringing the notion of Time into Space that we can take account of changes produced in Space.

It is in the movement that we have the mingling and the becoming concrete of these two abstractions, one of pure extent and the other of duration, one of simultaneity and the other of becoming, one of concomitance and the other of succession. Mingling and becoming concrete they form the very substance of all reality.

What abstract movement in Time is for indivisible unity,the condition of its subjective manifestation,concrete movement in Space is for the multiple and divisible,the condition of objective manifestation.

Thus the analysis of the essential categories of being enables us to understand how the identity of principles in the Absolute is represented in the relative by the synthesis of movement.

If desire is the first cause of the being, movement is the being itself.
***

If we wish to carry farther that play of mind which consists in representing symbolically by means of abstract notions the very life of the essential and untranslateable Reality, it can be shown how all relative notions are attached to absolute categories and how from the fundamental principles of unity and immutability the mind can deduce its most general concepts.

Inseparable, indiscernable in their origin these principles of the Absolute can only be disjoined and dissociated if they exclude each other by a mutual opposition of their contraries.

We have seen that the possibility of their disjunction is involved in the possibility of the desire to be which breaks the unity and interrupts the immutability of the Absolute so as to give birth to multiple and changing relativities, to becoming of indivisible Time and divisibility of immobile Space.

From these oppositions of contraries are born the four terms which constitute all relativity. On the manner in which they combine and react on each other depend the diverse forms of that relativity.

Two of these terms, the Immutable and the Indivisible, represent in a negative form the unknowables of the Absolute, and their opposites, the divisible and the mutable, represent in a positive form the very essence of the relative.

Joined in pairs, each negative to a positive, the mutable to the indivisible, the immutable to the divisible, they form productive couples which are the parent roots of all our categories. For the character of mutable indivisibility which belongs to Time, belongs also to Quality, to pure Force, to Mind, as opposed to the character of divisible Immobility which belongs to Space, to Quantity, to Matter properly so called.

One might define these two groups of opposite categories as belonging the one to masculine activities abstract, synthetic, involutive, productive of transformation, the other to feminine passivities concrete, analytic, evolutionary, powerful for conservation.

From their union all relative objectivities are born.

For just as the intervention of Time in Space creates the movement, so also the intervention of Force in Substance, of Quality in Quantity, of Mind in Matter creates form, body, the individualisation of Life, the act of Will.
***

If the tendency to division which belongs to the relative and derives from the desire to be, determines an always increasing fragmentation of substances and progressive multiplication of elements, the law of unity, on the contrary, which belongs to the Absolute, is rendered everywhere in the relative by the tendency to synthesis and integration.

The same principle of individualisation which enables the being to detach itself from the Impersonal, determines in it a progressive differentiation of all the hitherto indistinguishable elements which constitute its existence. Each of these elements becomes as it were, a little world in the great and in its turn divisible.

But if all substance tends to be decomposed into more and more simple elements, everywhere also these elements grouped and organised attempt to recover their primal unity. And each group, each aggregation becomes a sort of collective entity with its own proper soul in which that unity is affirmed. For each of these individual egos its conscious subjectivity depends entirely on the wealth of the elements and the perfection of the relations which have gone to make up its synthesis.

Hence a double current in things. All substance tends towards organisation of life and the synthesis of the conscious ego; all form is ephemeral and all life returns towards death.

Because the relative is precisely the result of a dissociation between the two principles of permanence and unity in which each allies itself to the contrary of the other, it seems as if all that tends towards unity by the way of synthesis must by that very fact lose in potentiality of duration. All aggregates are impermanent.

But on the other hand, because permanence and unity are inseparable in the Absolute, the more the characteristics of unity are perfected in the synthesis, the more its stability increases.

The permanence of the divisible is represented for each element by a sort of inertia, of fixity, of invariability in its nature. But in proportion as the indivisibility of the element is emphasised, the mutability of this indivisible is manifested objectively by a greater mobility and an increasing swiftness of the elementary movements.

In the synthetic unity, in the indivisibility of the conscious ego the same characteristic is represented on the contrary by pure internal movement and by an increasing mutability of the subjective states of the being, a succession of more and more rapid movements in its becoming.

Finally, in the moral characteristics of the individual being, the two dissociated principles of the Absolute are diversely affirmed, that of unity by the exclusive and egoistic oneness of the personal I, that of permanence by a sort of fixity, of inertia, of resistance to the universal movement, a refusal unceasingly opposed to the powers of evolution and progress.

All life in the relative thus pursues its vain dream and tends towards a sort of personal Absolute which the experience of the reason must one day transform for each being into an endeavour towards the absolute consciousness of the Impersonal.
***

It is not only with regard to the Absolute that the relativity of the manifested being affirms itself.

In the relative all is relative. When we speak of Space and Time, we are under these abstractions defining the most general categories to which all the possible modes and forms of simultaneity and succession can be reduced.

To these abstract modes there correspond, in the objective world, concrete states of substance and of being, states which extend in an indefinite series from the first transcendences to our own physical domain.

In each of these states Space and Time find a real content which forms the stuff of their weaving.

Time has more reality to the being in proportion as it takes cognizance with more precision and detail of its uninterrupted changes. In the states in which the consciousness of these changes is uniform, vague, taken in the mass, Time passes by without being perceived. For the subconscient forces of the universe a thousand years are as one day.

Similarly the concreteness of Space increases in proportion as the divisibility of substance grows by a more complex differentiation of its elements. This substance becomes the more material, the more it lends itself by its very complexity to richer and more numerous combinations.

What we call Matter is the pure possibility of these combinations; it is the abstract multiplicity of the elements whose active organisation constitutes life.

To each degree of divisibility in substance there corresponds a certain state of Matter and a certain domain of Life which is a field of operation for less and less simple syntheses of form and of activity.

Thus are constituted the successive orders of reality by which cosmic growth is accomplished.

The universe enlarges itself; by a sort of progressive blossoming and production it increases at once the domain of its extent and the reach of its depths.

By an ever more detailed, precise and individual differentiation of its elements, it constitutes for itself one after another the successive states of an increasing materiality, that is to say, of an increasing complexity in its substance. And in each of these states the objective forms of the being become more concrete, rich and real.

It is therefore by the simple prolongation in its effect of the desire for individual manifestation according to the sole law of a rigorously egoistic affirmation that universal being unrolls the whole process of its material evolution.

Arisen from the formidable inconscience of its origin, it manifests itself progressively to itself. And the Matter in which it appears at the term of its successive self-integrations becomes the mirror which accurately reflects its own image. It finds there at once the evidence of all the imperfections it bore unknowingly in itself and the field of experience, of trial and atonement in which it undergoes their evil consequences and redeems them.
***



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