Stumbling upon Consciousness

I was intrigued by an excellent documentary by Prof Jim Al-Khalili from University of Surrey, called ‘Everything and Nothing’ where he covered the phenomenon of how particles can emerge out of vacuum or nothing, as long they come out in pairs of a positive and negative charge. He caveated that this is an unexplained phenomenon and it seemed that there is an underlying force or energy which drives behaviour of quantum particles as well as their creation. I remembered the famous quote of Max Planck, way back in the 1930s:

“I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.”

Many scientists have been undertaking extensive research in this field, some of them diverging from the lines of particle physics. Quantum physicist David Bohm and neuroscientist Karl Pribram in their Pribram-Bohm Holoflux Theory of Consciousness, provided an explanation of how the underlying non-local, beyond space-time consciousness energy (called ‘implicate order’ by David Bohm) translates to more local forms (called ‘explicate order’). The field of ‘zero-point energy’ is the current attempt by scientists to reconcile the matter-energy duality.

Sri Aurobindo provides a more comprehensive and elaborate explanation of how consciousness is fundamental to everything in the universe. Building on the knowledge of the ancient Indian scriptures, he describes how creation arises from the Consciousness-Force (‘Chit-Shakti’ in Sanskrit) of the Omnipresent Reality, which translates a Real-Idea into the triune of subject-action-object. This consciousness is present in everything from the tiniest matter to the highest planes of the mind, in different proportions in the manifestation of the universe. Sri Aurobindo’s explanation provides a far better clarity than the endeavours of science, which tries to describe and justify phenomenon observed by the sense-mind. One then remembers the importance of another great quote by Max Planck:

“Science cannot solve the ultimate mystery of nature. And that is because, in the last analysis, we ourselves are a part of the mystery that we are trying to solve.”

The Supreme Sense

Our usual understanding of senses as functioning of physical organs animated by life-force is not the final truth; the essence is the indirect contact of mind with matter which happens almost instantaneously through the threes sheaths or koshas: Annamaya-Kosha, Pranamaya-Kosha, Manomaya-Kosha.

Nervous electric energy flows (bidirectional) mediate between the sense organs and the mind for full registration and value ascription. The contact of mind with matter is mediated by life-energy in three successive stages of translation: eidolons (inaccurate representations) of matter, nervous energy image, and mental image. The three koshas have a continuity on the density spectrum, with matter the densest and mind the subtlest.

The broadest understanding of sensory contact is active consciousness meeting 'other' consciousness at all planar levels, which is essentially the Self in 'another' formal instantiation. Active consciousness is that which enters into some dynamic relation or interchange with 'another' unit of consciousness, instead of remaining statically self-absorbed.

Such contact has four necessary functions –

a. Vijnana: simultaneous possession, enjoyment and use of the essence, the totality, the parts and properties in one comprehensive image, also known as ‘real idea’ – original, spontaneous, true and complete.

b. Prajnana: Apprehensive concept, or reaching out to grasp the objectified (other) consciousness to possess its knowledge analytically and synthetically.

[This is the Self’s chosen process of the Purusha-Prakriti distinction and divisive consciousness in manifest reality, leading to the separative ignorance.]

c. Samjnana: Apprehensive percept, or drawing in the object to sensorially possess and feel it –this is a vital equivalent of the mental Prajnana.

d. Ajnana: Mastery, possession and governance of the object in its comprehensive power and native utility.

Our current psychology operates in the sequence of (c), (b), (a) and (d). At some point between (b) and (a), the subconscient and superconscient also operate, unbeknownst to us, such as in sleep, or trance, or a gap in mental activity. Our current mental consciousness has the capacities for (c) and (b) fully developed, but not for (a) and (d) which are the spontaneous province of the supermind, for which the intelligent will (the will to know) and the rational intellect somehow manage to stand in.

The inter-dimensional ‘contact’ point of the intellect and will reaching upwards in patient silence, and the supramental action reaching downwards to take charge of the lower principle and gradually transmute it into the higher (its native functioning), is the locus of spiritual evolution.

~ Inspired by the commentary on the Kena Upanishad, Chapter 8

The Supreme Energy -Life of our Life

 The five-fold expression of Prana (Prana, Apana, Samana, Udana, and Vyana) can be seen not only in our own adhara, but also in nature’s processes including inanimate things. Prana cannot be explained by material workings or their descriptions, just as lightning cannot be explained by wind and clouds, or static by silk and comb. What is involved is the cause, not the effect.

To detect Prana, one has to (1) Purify one’s adhara (stilling and cleansing) (2) Subtilize one’s sensibility (detect signal from noise). This enables analysis of the qualities and characteristics of life-force, rather than the ordinary material-constitutional reductionism; also distinction of attributes across the 3 layers of nature (mental, vital, physical), both gross and subtle-energetic. From that comes extraordinary capacities of managing one’s body and mind, which both depend on Prana. The key to the freedom of the gross body is in the subtle body, of which it is but a materialized image; there are points of correspondence which we call the chakras, whose opening and energetic manipulation increases the freedom from ailments and limitations.

Since the Prana is yoked both by mind and body for their respective operations, there may be disconnects, competition and disharmony between the mental and physical consciousness w.r.t use of available and harnessed life-force. The Self as the charioteer controlling the horse and the carriage is a great Rig-Vedic metaphor for the sovereign life operation. The horse has to be controlled by the rider, not vice versa.

There is a correspondence of the three higher principles of consciousness, self-existent truth-being, and active dynamis with the three lower principles of mind, body and life-energy. The lower triplicity is hampered because the higher principles apparently dull, constrict and divide themselves for the sake of the phenomenal play and the evolutionary impetus. Since Nature as of today is situated in the lower planes, its struggling efforts are fail-prone, wasteful, repetitive, even as it nurses the secret aspiration to the higher ideal.

Tapas and Chit-Shakti are two terms used to denote the Life of our life, the Supreme Energy; the first indicates a self-gathered concentration of intensified & potent energy, the second indicates the spontaneous effectuation of knowledge into willed manifestation. The smallest to the biggest action in phenomena are suitably balanced configurations of infinite force against itself with a ‘netting off’.

'Transform effort into an easy and sovereign overflowing of the soul-strength

Let all thyself be Conscious Force; that is thy goal.'

~ Inspired by the commentary on the Kena Upanishad, Chapter 10

East-West

 The beyond-mental intuitive faculty of the Vedic Age needed a 'devolution' back into mental-material for a firmer consolidation in objectivity and expurgation of the infra-rational residue in the archetypal psyche, necessitated as well as aided by the complexification of society and civilization. Western epistemology and science provided this, over the last millennium.

Now it is necessary to re-enter the subjective age, but not get trapped by the shallow and solipsistic subjectivity of post-modernism, and instead proceed to the true and secure subjectivity of the innermost soul which is connected to the vast universality of phenomenal existence as well as the Truth-consciousness of the transcendent Absolute. The Eastern psyche has a native affinity to the luminous reaches of the Infinite and supra-material.

It is time for a rich and puissant synthesis, both possible and necessary for the evolutionary movement in and of the Yuga-dharma.

The Master Agreement

In conventional knowledge, humans try to know the whole from the parts, the perfect from the imperfect, the high from the low, the pure from the impure, truth from falsehood, the Soul from Nature. The Infinite from the finite.

In the Yoga of Integral Knowledge, the law is exactly the opposite. The parts are known from the whole, the imperfect from the perfect, the low from the high, the impure from the pure, falsehood from truth, Nature from Soul. The finite from the Infinite.

Hence to start from the highest teaching is not an ego-trip, but a necessity, an evolutionary imperative. Any teaching of intermediary stature, as a goal, will not suffice, and may even distort and derail.

As long as we create agreements in the terms and the province of Nature, we will never know the truth. By default, we will, therefore, remain in suffering. In the province of nature, pleasure-slavery goes hand in hand with misery-addiction. A perpetual football toss.

For Soul to master Nature, we have to operate in the province of the Soul, on the terms of the Soul. Nothing less will do.

All agreements we execute with human beings are traps of agreement with Nature, in one way or another. Because all humans are part of Nature, as we stand today.

The only agreement or relationship that will deliver is the unconditional Soul agreement/relationship with the Supreme, the One Infinite in His various relations with the finite. This is the Divine Law, and the Master Agreement. All other agreements, if any, have to be addenda to the Master.

The framework of Sri Aurobindo’s teachings

 

Sri Aurobindo was perhaps the greatest seer and philosopher to have blessed this world. About a century ago, he provided humanity with the most comprehensive framework on the deepest and the most expansive spiritual concepts, followed by a structured approach to achieve self-perfection.  The greatest boon to mankind is that the volumes of books have been written in the highest quality of the English language, and have a captivating hold on you as you submerge yourself into the deep insightful concepts.

The teachings of Sri Aurobindo can be divided into two broad parts. The first is based on his magnum opus ‘The Life Divine’ which is possibly the greatest treatise on metaphysics, ontology and spirituality. The main premise of his teachings is that consciousness is the fundamental all in existence and behind all appearances there is a one Reality and Self in all. Building on the ancient Indian spiritual scriptures, Sri Aurobindo describes the concept of creation, existence, consciousness-force, life, soul and how there are planes of consciousness above our human ordinary mind which reach up to the Divine Consciousness of the Absolute. There are very beautiful descriptions of how the play of the Infinite has created the many, separate individuals from the indivisible One- a question that will undoubtedly be in many of our minds. He explains how this individualism has resulted in the current ignorance (which is in contrast with the “Knowledge” of the oneness in all beings) and makes humanity live the way it currently does, in the surface consciousness. Creation resulted in the consciousness being involved or ‘trapped’ into matter, the process of evolution is the release of this consciousness through stages of plant, animal and humans. The human aspiration fundamentally is to enable continuation of the evolution of this consciousness to finally be in union with the One.

The journey for the achieving this union is the second part of ‘Sri Aurobindo’ teaching, primarily described in his great work called ‘The Synthesis of Yoga’.  Yoga, originating from the Sanskrit word ‘yug’, actually means this union with the higher consciousness. Sri Aurobindo calls his yoga, the Integral Yoga and it involves a full transformation of our being, enabling the ascension of our consciousness culminating in the union. However unlike other streams of yoga, this ascension is then followed by the important stage of bringing the higher consciousness to our terrestrial being, thereby divinising our entire life. This extraordinary goal requires a full synthesis of all streams of yoga and uses the ancient wisdom of the triple path- the yoga of knowledge, the yoga of works and the yoga of devotion.

Following the teachings of Sri Aurobindo is a life changing event. One cannot but believe that the words have descended from a much higher level of consciousness, pointing us towards the supernal Light and guiding any reader who has a genuine aspiration to walk the path towards his spiritual destiny.