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object:1.10 - The Absolute of the Being
class:The Wherefore of the Worlds
author class:Paul Richard
magazine class:Arya
class:chapter

The Absolute of the Being
15th May 1915

If we take care to remember that the idea of the Absolute cannot be anything more for us than an intellectual image, a more or less abstract symbol of the Unknowable, there may be some profit for the mind in the attempt to discover in itself those multiple aspects and different points of view by whose aid it can conceive what it calls the Absolute.

We have defined this Unknowable as the point of identity of all contraries and resolution of all antinomies; it has appeared to us under two different aspects, being and non-being, absolute repose and absolute movement and we have been obliged to consider as if they were alternative, although they cannot in truth be so, its phases of infinite expansion and infinite concentration. In truth, the term infinite seems to apply better to the former than to the latter of these two representations; for the word wakes in us the idea of expansion rather than of concentration; we find it difficult not to introduce into it the notion of Space. The mind would indeed be quite ready to oppose the concept of unity to that of infinity, although from the point of view of the Absolute they are identical. For while we are unable to draw any intellectual image from this idea of unity, akin to that of the absolute concentration, any more than from the idea of the absolute repose and total absorption of being into non-being, the notion of infinity, on the contrary, being associated with that of the absolute manifestation and the absolute movement, offers itself to the mind as rich in such images. It would seem, indeed, as if the mind found in it something of which it can become conscious in itself. It applies more easily to this positive Absolute the characteristics of its own manifested existence.

It is this facility which permits, for example, some Indian schemes to distinguish three modes of being in the supreme manifestation, three divine worlds, those of pure existence, of the beings infinite conscious energy and of the beatitudes of its infinite consciousness. These three worlds or degrees of the absolute activity are for the intellectual thought only abstract symbols by which the mind attempts to translate the absolute Reality at the very limit indeed of its relative categories, but still by their aid. Yet the attempt has its utility, for if it cannot procure for the mind any direct vision of the Unknowable, it has at least this result that it gives it certain indirect perceptions of That by permitting it to descend in its own depths to its principles.
***

The concept of the infinite manifestation enables us to understand and so to justify one of the fundamental tendencies of the being, one of the essential characteristics of desire.

If the being is entirely an exclusive will towards self-affirmation, towards individual fixity, it is also by a sort of self-contradiction the field of the most constantly changing desires. This contradiction carries in it the mark of the beings origin and essence. It wishes at one and the same time for the unity and the infinity of being of the Absolute because, itself one of the possibilities of the Absolute, it implies and desires all the others. But desiring itself more than the others it leaves the eternal plenitude to enter into the limitation, into the privation, into the inconstant state of the relative.

In each of its infinite desires is the reminiscence and, as it were, the regret of the infinite. In each of them it is all the divine that it seeks. It is divine by its nostalgia for the Absolute.

If it has a thirst for so many things and so many beings, it is because these things and itself are one in the supreme Identity. In that supreme existence there is nothing which does not belong to all and in that ultimate infinity nothing desired that is not possible and nothing possible that is not realised.

Outside Time nothing can change, therefore all is, and nothing can endure, therefore all is eternally new.

Outside Space nothing can be either near or far and therefore all is in each.

Outside Number nothing divides and that is why the whole and all are one. And in this one there is the absolute multiplicity and diversity.

If in the poverty and limitation, in the monotony of the relative worlds, there are yet no two things which are entirely alike, it is because in the plenitude of the One and Identical there are no two relations which are identical.

But the being imprisoned in his desire of exclusive existence can project on the obscure screen of his narrow categories only those multiple and fugitive images of the Absolute which he bears in himself.

He casts upon the successions of Time, upon the fragmentations of Space broken portions of the infinite desire. He is in the relative a mendicant for morsels of the Absolute and his thirst for things that pass is an aspiration towards that which is eternal. Even from his most ignorant covetings there arises something of an appeal and a prayer to the ineffable Unity.
***

Therefore desire contains at once the principle of the Absolutes relative manifestations and that of the relatives possibilities of return towards the Absolute. In desire is the infinite road which comes from the origin of things and returns to the origin, conducting the being from eternity across Time back to eternity. It is at once the evil and the remedy of the evil. In its ignorance, narrowness, egoism is the evil, in its progress, enlargement, illumination the remedy.

Those who saw in it the cause of all suffering, thought that our sole safety lay in its extinction. But how extinguish, once it is lit, this conflagration of desire from which leap the sparkling seeds of so many worlds? Is it not from the very hearth of the absolute manifestation that their blaze is fed?

Undoubtedly, it is not, like that manifestation, eternal. The refusal of the absolute concentration to manifest must also find its translation in the relative world by phases in which all activities are drawn inward, all the desires of the being converted into a universal desire of extinction and of return towards the non-being. It is this return to which the religions of India have given the name of the great Pralaya, the night of Brahma, during which all ceases to be.

But for the being in the course of its cycles of relative manifestation it is not the way of extinction but the way of extension by which it should identify itself with the Absolute.

It is, without doubt, always permissible for it to seek the union with the One in a sort of individual Pralaya. But it is not its sole and, especially, it is not its most direct road of return.

Since the One is at once absolute being and absolute non-being, wherefore should the being seek to regain this One by the gate of the non-being? It is not by the extinction of desire, by the escape out of existence, but by the progressive destruction of the limits in which the ignorance and egoism of desire imprison this existence that it can attain the supreme goal. It is not by renouncing all I, but by renouncing the illusions and obscurities of the ego, that it can assume consciousness of the eternal I.

The contrary method may certainly have its advantages and this other may have dangers which in certain epochs caused the preference to be given to its opposite. They become one to the view of the soul that knows the death to oneself and the expanding of life, renunciation and the assumption of our true being to be one and the same thing. Our expansion is also a renunciation, not of our love for what we can aspire to be, but of our exclusive self-love which separates us from all that we really are. Not our possibilities of infinite joy, but our actualities of suffering should be the object of our renunciation.

In each of its sufferings the being should recognise the error of its egoistic desire, but in each of its desires it should discover the will of an Absolute in itself which it ignores.
***



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