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object:1.08 - The Synthesis of Movement
class:The Wherefore of the Worlds
author class:Paul Richard
magazine class:Arya
class:chapter

The Synthesis of Movement
March 15th 1915

If in the relative world movement, a function at once of Time and Space, shares in the nature of these two primary categories, we may recognise in it the symbol of that state of pure identity in which the complementary principles reunite and pass into each other.

In this state relative movement, which is only an imperfect synthesis of the categories of Time and Space, would transform itself into a total absorption of both in a sort of absolute movement which for us is indistinguishable from the absolute repose of eternity.

Is it not, indeed, to this conception that the abstractions of the mechanical view of things tend when, disengaging itself from the sensible forms of substance, it reduces all its notions to that of a pure energy which in the language of philosophy is indistinguishable from absolute substance?

To this state of pure energy or of pure will which is that of the absolute manifestation, are opposed the different states of the relative manifestation in which is worked out progressively the disjunction of the categories of Time and Space.

The more Time and Space are disjoined, the more concrete they become and the movement also more relative. It is this increasing relativity which is expressed by the decreasing swiftness of the movement in its states of ever-growing materiality. The acceleration of the movement, on the contrary, tends to make it pass progressively through domains of a less and less relative reality less and less subjected to Space and Time.

Hence the incapacity of our senses to perceive it as movement at all outside its most concrete and slowest forms. The moment it is accelerated, our sense-perception translates it into more and more abstract phenomena of sound, heat, light and beyond them there begins the gamut of the purely mystical movement of feeling and thought.

In proportion as it raises itself in the order of these transcendent movements, our consciousness passes from its more individualised states to states of increasing impersonality. This is the opposite road to that which the impulsion of desire has followed in order to individualise itself increasingly in more and more concrete forms of substance. And the material world, the last term of the manifestations of creative Desire, is at the same time the nodus of the slowest movements and of the most relative states of consciousness.

But it is precisely in the apparent inertia of Matter that is hidden the secret of the relative movements return towards the absolute movement and of a correlative ascent of the being towards the Impersonal. It is there that by a veritable magic the objective and analytical movements of the elements are transmuted into the synthetic, abstract and subjective movements which are those of the internal life and the conscient ego.

While in the successive states of pre-physical manifestation the universal movement slackened more and more in order to give birth to diverse vibrations without any limitation of the space offered for its development, in the physical state on the contrary that movement inclosed in the infinitesimal circle of the atom is transformed into vibrations of a rapidity increasing with the limitation of its field into a whirl the more vertiginous, the more it is internal.

And it is by this self-transformation that it gives birth to all the possibilities of a conscious organisation.

In the crucible of Matter pure potentialities become live forces and change into living forces, into powers of becoming.

This magic of Matter, this metamorphosis of physicochemical into psycho-mental energies and of movement into thought, remains for Science as for Philosophy the most perplexing of enigmas.
***

We shall see how it can be solved and by what intervention of a principle opposed to that of desire, the cycle of the creative involution gives place to the cycle of an evolution that redeems.

While in its spatial manifestation, in its descending evolution, the movement tends towards the repose of a material inertia, the being on the contrary in its ascending evolution through Time seeks to regain the repose of the absolute movement by a progressive acceleration of what might be called an internal rapidity, which is of the mind, greatly surpassing the velocity of Light.

This acceleration of the internal movement which makes the living being an always more rapid epitome of all the past phases of the world and all the accumulated progress of the race, enables it to embrace more and more vast spaces of Time and enlarge itself to the infinity of its intuitive capacities.

It is this progress in the internal rapidity which renders some capable of living, in the course of their brief minutes, not the petty and very limited number of experiences to which existence is ordinarily reduced, but the equivalent of several successive lives. Far from being confined in the narrow circle of a given environment they seem to belong to all places and all times and participate in all the modes of human existence. In them successive traditions and contrary tendencies rejoin and become unified. And it is by the increasing acceleration of its course that the mind embracing an always vaster circle of the universal mounts from synthesis to synthesis towards the unity of the universal.

But if each instant of its course associates it a little more with the movement of the Infinite, each instant also, if it arrests the torrent of the becoming which sweeps it onward, enables it to enjoy the repose of the immutable and communicate in its absolute silence with the silence of the Absolute. For in every moment there is That towards which tends its infinite progress.
***

Thus in the very excess of the individualisation by desire the being finds the conditions for a supreme transfiguration. For it is precisely in its most individualised form that it becomes again capable of thinking the Impersonal and identifying itself anew, across the domains of more and more vast realities, with the Absolute.

Thus, when the desire of being has projected something of the absolute consciousness into the profound Night of the inconscient, into the dark field of pure impulsions, of blind and violent instinct, the obstacle of a mysterious intervention, the miracle of Matter stopping the cosmic being in its fall permits it to recover knowledge of itself and its highest possibilities.

After it has tended by a progressive materialisation towards the growing obscurity of the relative, it tends in the forms of physical life to the recovery, by a sort of absolute individualisation, of full activity of mind.

But does not this individualisation imply the intervention of a new absolute principle? And is it not precisely this that is intended by the religions when they speak of an incarnation of the Divinity in the world?

May not even the term, creation, in the sense in which the theologians understand it, be applied to such an intervention of a supreme principle, the principle of Love, in the substance of Desire?

After the creation by Desire, its transformation or new creation by Love; after the progressive formation of all energies in a state of disorder, the formation of spheres of harmony in which all these energies by organising themselves may give birth to conscient life.

And may it not be a core of love which in the atom as in the material worlds forms a centre for the condensation, the polarisation of the forces and movements of desire?

If then the principle of Life is present everywhere in the universe, yet it is in the physical state that it manifests and acquires consciousness in its most individual form. And it is in this form that universal egoism is transformed into conscient impersonality.

This is why the physical life, the individuals participation in the universal light of consciousness has always been considered by popular intuition no less than by the inspiration of poets and thinkers the supreme and sacred boon and all birth is celebrated as a victory, for it is indeed a victory of life and light over the obscurity of the inconscient.

So long as that underworld of subconscient forces whose sole issue is the narrow door opened by physical life on this infinite is not exhausted, the creatures first duty of solidarity and of charity to the creature is to awaken it to the plenitude of existence and light, to enlarge the field of this life that liberates.

For in each living creature, in each human being something of that immense night in which the primordial being has plunged itself comes into the light, something in the fathomless ocean of desire reflects the heavens.

It is thus that over the insanity of the universal delirium Thought and the possibility of knowledge prevail and Love triumphs over Death in this field of ordeal and redemption that is called the body.

Such then is the sense of life, such the reason of the incessant passage of the being through this fugitive ray of clarescent Light.

Why must it be that this brief hour should be lost by so great a number and the inestimable privilege of being and of self-consciousness should for the most part be ignored? For so the being passes without seeing it the great half-opened gate and returns towards the night in which ignorant desires lose themselves.

Who can say when the propitious opportunity will return for those who have once neglected it?
***



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