2.18 - The Soul and Its Liberation

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We have now to pause and consider to what this acceptance of the relations of Purusha and prakriti commits us; for it means that the Yoga which we are pursuing has for end none of the ordinary aims of humanity. It neither accepts our earthly existence as it is, nor can be satisfied with some kind of moral perfection or religious ecstasy, with a heaven beyond or with some dissolution of our being by which we get satisfactorily done with the trouble of existence. Our aim becomes quite other; it is to live in the Divine, the Infinite, in God and not in any mere egoism and temporality, but at the same time riot apart from Nature, from our fellow-beings, from earth and the mundane existence, any more than the Divine lives aloof from us and the world. He exists also in relation to the world and Nature and all these beings, but with an absolute and inalienable power, freedom and self-knowledge. Our liberation and perfection is to transcend ignorance, bondage and weakness and live in Him in relation to the world and Nature with the divine power, freedom and self-knowledge. For the highest relation of the Soul to existence is the Purusha's possession of prakriti, when he is no longer ignorant and subject to his nature, but knows, transcends, enjoys and controls his manifested being and determines largely and freely what shall be his self-expression.

A oneness finding itself out in the variations of its own duality is the whole play of the soul with Nature in its cosmic birth and becoming. One Sachchidananda everywhere, self-existent, illimitable, a unity indestructible by the utmost infinity of its own variations, is the original truth of being for which our knowledge seeks and to that our subjective existence eventually arrives. From that all other truths arise, upon that they are based, by that they are at every moment made possible and in that they in the end can know themselves and each other, are reconciled, harmonised and justified. All relations in the world, even to its greatest and most shocking apparent discords, are relations of something eternal to itself in its own universal existence; they are not anywhere or at any time collisions of disconnected beings who meet fortuitously or by some mechanical necessity of cosmic existence. Therefore to get back to this eternal fact of oneness is our essential act of self-knowledge; to live in it must be the effective principle of our inner possession of our being and of our right and ideal relations with the world. That is why we have had to insist first and foremost on oneness as the aim and in a way the whole aim of our Yoga of knowledge.

But this unity works itself out everywhere and on every plane by an executive or practical truth of duality. The Eternal is the one infinite conscious Existence, Purusha, and not something inconscient and mechanical; it exists eternally in its delight of the force of its own conscious being founded in an equilibrium of unity: but it exists also in the no less eternal delight of its force of conscious being at play with various creative self-experience in the universe. Just as we ourselves are or can become aware of being always something timeless, nameless, perpetual which we call our self and which constitutes the unity of all that we are, and yet simultaneously we have the various experience of what we do, think, will, create, become, such too is the self-awareness of this Purusha in the world. Only we, being at present limited and ego-bound mental individuals, have usually this experience in the ignorance and do not live in the self, but only look back at it or draw back to it from time to time, while the Eternal has it in His infinite self-knowledge, is eternally this self and looks from the fullness of self-being at all this self-experience. He does not, like us bound prisoners of the mind, conceive of His being as either a sort of indefinite result and sum or else a high contradiction of self-experience. The old philosophical quarrel between Being and Becoming is not possible to the eternal self-knowledge.

An active force of conscious-being which realises itself in its powers of self-experience, its powers of knowledge, will, self-delight, self-formulation with all their marvellous variations, inversions, conservations and conversions of energy, even perversions, is what we call Prakriti or Nature, in ourselves as in the cosmos. But behind this force of variation is the eternal equilibrium of the same force in an equal unity which supports impartially, governs even as it has originated the variations and directs them to whatever aim of its self-delight the Being, the Purusha, has conceived in its consciousness and determined by its will or power of consciousness. That is the divine Nature into unity with which we have to get back by our Yoga of self-knowledge. We have to become the Purusha, Sachchidananda, delighting in a divine individual possession of its prakriti and no longer mental beings subject to our egoistic nature. For that is the real man, the supreme and integral self of the individual, and the ego is only a lower and partial manifestation of ourselves through which a certain limited and preparatory experience becomes possible and is for a time indulged. But this indulgence of the lower being is not our whole possibility; it is not the sole or crowning experience for which we exist as human beings even in this material world.

This individual being of ours is that by which ignorance is possible to self-conscious mind, but it is also that by which liberation into the spiritual being is possible and the enjoyment of divine immortality. It is not the Eternal in His transcendence or in His cosmic being who arrives at this immortality; it is the individual who rises into self-knowledge, in him it is possessed and by him it is made effective. All life, spiritual, mental or material, is the play of the soul with the possibilities of its nature; for without this play there can be no self-expression and no relative self-experience. Even then, in our realisation of all as our larger self and in our oneness with God and other beings, this play can and must persist, unless we desire to cease from all self-expression and all but a tranced and absorbed self-experience. But then it is in the individual being that this trance or this liberated play is realised; the trance is this mental being's immersion in the sole experience of unity, the liberated play is the taking up of his mind into the spiritual being for the free realisation and delight of oneness. For the nature of the divine existence is to possess always its unity, but to possess it also in an infinite experience, from many standpoints, on many planes, through many conscious powers or selves of itself, individualities -- in our limited intellectual language -- of the one conscious being. Each one of us is one of these individualities. To stand away from God in limited ego, limited mind is to stand away from ourselves, to be unpossessed of our true individuality, to be the apparent and not the real individual; it is our power of ignorance. To be taken up into the divine Being and be aware of our spiritual, infinite and universal consciousness as that in which we now live, is to possess our supreme and integral self, our true Individuality; it is our power of self-knowledge.

By knowing the eternal unity of these three powers of the eternal manifestation, God, Nature and the individual self, and their intimate necessity to each other, we come to understand existence itself and all that in the appearances of the world now puzzles our ignorance. Our self-knowledge abolishes none of these things, it abolishes only our ignorance and those circumstances proper to the ignorance which made us bound and subject to the egoistic determinations of our nature. When we get back to our true being, the ego falls away from us; its place is taken by our supreme and integral self, the true individuality. As this supreme self it makes itself one with all beings and sees all world and Nature in its own infinity. What we mean by this is simply that our sense of separate existence disappears into a consciousness of illimitable, undivided, infinite being in which we no longer feel bound to the name and form and the particular mental and physical determinations of our present birth and becoming and are no longer separate from anything or anyone in the universe. This was what the ancient thinkers called the Non-birth or the destruction of birth or Nirvana. At the same time we continue to live and act through our individual birth and becoming, but with a different knowledge and quite another kind of experience; the world also continues, but we see it in our own being and not as something external to it and other than ourselves. To be able to live permanently in this new consciousness of our real, our integral being is to attain liberation and enjoy immortality.

Here there comes in the complication of the idea that immortality is only possible after death in other worlds, upon higher planes of existence or that liberation must destroy all possibility of mental or bodily living and annihilate the individual existence for ever in an impersonal infinity. These ideas derive their strength from a certain justification in experience and a sort of necessity or upward attraction felt by the soul when it shakes off the compelling ties of mind and matter. It is felt that these ties are inseparable from all earthly living or from all mental existence. Death is the king of the material world, for life seems to exist here only by submission to death, by a constant dying; immortality has to be conquered here with difficulty and seems to be in its nature a rejection of all death and therefore of all birth into the material world. The field of immortality must be in some immaterial plane, in some heaven where either the body does not exist or else is different and only a form of the soul or a secondary circumstance. On the other hand, it is felt by those who would go beyond immortality even, that all planes and heavens are circumstances of the finite existence and the infinite self is void of all these things. They are dominated by a necessity to disappear into the impersonal and infinite and an inability to equate in any way the bliss of impersonal being with the soul's delight in its becoming. Philosophies have been invented which justify to the intellect this need of immersion and disappearance; but what is really important and decisive is the call of the Beyond, the need of the soul, its delight -- in this case -- in a sort of impersonal existence or non-existence. For what decides is the determining delight of the Purusha, the relation which it wills to establish with its prakriti, the experience at which it arrives as the result of the line it has followed in the development of its individual self-experience among all the various possibilities of its nature. Our intellectual justifications are only the account of that experience which we give to the reason and the devices by which we help the mind to assent to the direction in which the soul is moving.

The cause of our world-existence is not, as our present experience induces us to believe, the ego; for the ego is only a result and a circumstance of our mode of world-existence. It is a relation which the many-souled Purusha has set up between individualised minds and bodies, a relation of self-defence and mutual exclusion and aggression in order to have among all the dependences of things in the world upon each other a possibility of independent mental and physical experience. But there can be no absolute independence upon these planes; impersonality which rejects all mental and physical becoming is therefore the only possible culmination of this exclusive movement: so only can an absolutely independent self-experience be achieved. The soul then seems to exist absolutely, independently in itself; it is free in the sense of the Indian word, svadhina, dependent only on itself, not dependent upon God and other beings. Therefore in this experience God, personal self and other beings are all denied, cast away as distinctions of the ignorance. It is the ego recognising its own insufficiency and abolishing both itself and its contraries that its own essential instinct of independent self-experience may be accomplished; for it finds that its effort to achieve it by relations with God and others is afflicted throughout with a sentence of illusion, vanity and nullity. It ceases to admit them because by admitting them it becomes dependent on them; it ceases to admit its own persistence, because the persistence of ego means the admission of that which it tries to exclude as not self, of the cosmos and other beings. The self-annihilation of the Buddhist is in its nature absolute exclusion of all that the mental being perceives; the self-immersion of the Adwaitin in his absolute being is the self-same aim differently conceived: both are a supreme self-assertion of the soul of its exclusive independence of prakriti.

The experience which we first arrive at by the sort of shortcut to liberation which we have described as the movement of withdrawal, assists this tendency. For it is a breaking of the ego and a rejection of the habits of the mentality we now possess; for that is subject to matter and the physical senses and conceives of things only as forms, objects, external phenomena and as names which we attach to those forms. We are not aware directly of the subjective life of other beings except by analogy from our own and by inference or derivative perception based upon their external signs of speech, action, etc., which our minds translate into the terms of our own subjectivity. When we break out from ego and physical mind into the infinity of the spirit, we still see the world and others as the mind has accustomed us to see them, as names and forms; only in our new experience of the direct and superior reality of spirit, they lose that direct objective reality and that indirect subjective reality of their own which they had to the mind. They seem to be quite the opposite of the truer reality we now experience; our mentality, stilled and indifferent, no longer strives to know and make real to itself those intermediate terms which exist in them as in us and the knowledge of which has for its utility to bridge over the gulf between the spiritual self and the objective phenomena of the world. We are satisfied with the blissful infinite impersonality of a pure spiritual existence; nothing else and nobody else any longer matters to us. What the physical senses show to us and what the mind perceives and conceives about them and so imperfectly and transiently delights in, seems now unreal and worthless; we are not and do not care to be in possession of the intermediate truths of being through which these things are enjoyed by the One and possess for Him that value of His being and delight which makes, as we might say, cosmic existence a thing beautiful to Him and worth manifesting. We can no longer share in God's delight in the world; on the contrary, it looks to us as if the Eternal had degraded itself by admitting into the purity of its being the gross nature of Matter or had falsified the truth of its being by imagining vain names and unreal forms. Or else if we perceive at all that delight, it is with a far-off detachment which prevents us from participating in it with any sense of intimate possession, or it is with an attraction to the superior delight of an absorbed and exclusive self-experience which does not allow us to stay any longer in these lower terms than we are compelled to stay by the continuance of our physical life and body.

But if either in the course of our Yoga or as the result of a free return of our realised Self upon the world and a free repossession of its prakriti by the Purusha in us, we become conscious not only of the bodies and outward self-expression of others, but intimately of their inner being, their minds, their souls and that in them of which their own surface minds are not aware, then we see the real Being in them also and we see them as selves of our Self and not as mere names and forms. They become to us realities of the Eternal. Our minds are no longer subject to the delusion of trivial unworthiness or the illusion of unreality. The material life loses indeed for us its old absorbing value, but finds the greater value which it has for the divine Purusha; regarded no longer as the sole term of our becoming, but as merely having a subordinate value in relation to the higher terms of mind and spirit, it increases by that diminution instead of losing in value. We see that our material being, life, nature are only one poise of the Purusha in relation to its prakriti and that their true purpose and importance can only be appreciated when they are seen not as a thing in itself, but as dependent on higher poises by which they are supported; from those superior relations they derive their meaning and, therefore, by conscious union with them they can fulfil all their valid tendencies and aims. Life then becomes justified to us and no longer stultified by the possession of liberated self-knowledge.

This larger integral knowledge and freedom liberates in the end and fulfils our whole existence. When we possess it, we see why our existence moves between these three terms of God, ourselves and the world; we no longer see them or any of them in opposition to each other, inconsistent, incompatible, nor do we on the other hand regard them as terms of our ignorance which all disappear at last into a pure impersonal unity. We perceive their necessity as terms rather of our self-fulfilment which preserve their value after liberation or rather find then only their real value. We have no longer the experience of our existence as exclusive of the other existences which make up by our relations with them our experience of the world; in this new consciousness they are all contained in ourselves and we in them. They and we are no longer so many mutually exclusive egos, each seeking its own independent fulfilment or self-transcendence and ultimately aiming at nothing else; they are all the Eternal and the self in each secretly embraces all in itself and seeks in various ways to make that higher truth of its unity apparent and effective in its terrestrial being. Not mutual exclusiveness, but mutual inclusiveness is the divine truth of our individuality, love the higher law and not an independent self-fulfilment. The Purusha who is our real being is always independent and master of prakriti and at this independence we are rightly seeking to arrive; that is the utility of the egoistic movement and its self-transcendence, but its right fulfilment is not in making absolute the ego's principle of independent existence, but in arriving at this other highest poise of the Purusha with regard to its prakriti. There is transcendence of Nature, but also possession of Nature, perfect fulfilment of our individuality, but also perfect fulfilment of our relations with the world and with others. Therefore an individual salvation in heavens beyond, careless of the earth, is not our highest objective; the liberation and self-fulfilment of others is as much our own concern, -- we might almost say, our divine self-interest, -- as our own liberation. Otherwise our unity with others would have no effective meaning. To conquer the lures of egoistic existence in this world is our first victory over ourselves; to conquer the lure of individual happiness in heavens beyond is our second victory; to conquer the highest lure of escape from life and a self-absorbed bliss in the impersonal infinity is the last and greatest victory. Then are we rid of all individual exclusiveness and possessed of our entire spiritual freedom.

The state of the liberated soul is that of the Purusha who is for ever free. Its consciousness is a transcendence and an all-comprehending unity. Its self-knowledge does not get rid of all the terms of self-knowledge, but unifies and harmonises all things in God and in the divine nature. The intense religious ecstasy which knows only God and ourselves and shuts out all else, is only to it an intimate experience which prepares it for sharing in the embrace of the divine Love and Delight around all creatures. A heavenly bliss which unites God and ourselves and the blest, but enables us to look with a remote indifference on the unblest and their sufferings is not possible to the perfect soul; for these also are its selves; free individually from suffering and ignorance, it must naturally turn to draw them also towards its freedom. On the other hand, any absorption in the relations between self and others and the world to the exclusion of God and the Beyond is still more impossible, and therefore it cannot be limited by the earth or even by the highest and most altruistic relations of man with man. Its activity or its culmination is not to efface and utterly deny itself for the sake of others, but to fulfil itself in God-possession, freedom and divine bliss that in and by its fulfilment others too may be fulfilled. For it is in God alone, by the possession of the Divine only that all the discords of life can be resolved, and therefore the raising of men towards the Divine is in the end the one effective way of helping mankind. All the other activities and realisations of our self-experience have their use and power, but in the end these crowded side-tracks or these lonely paths must circle round to converge into the wideness of the integral way by which the liberated soul transcends all, embraces all and becomes the promise and the power of the fulfilment of all in their manifested being of the Divine.

author class:Sri Aurobindo
class:chapter
class:The Synthesis Of Yoga
book class:The Synthesis Of Yoga
author class:Sri Aurobindo
subject:Integral Yoga

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