-003_Lines of the Descent of Consciousness

LINES OF THE DESCENT OF CONSCIOUSNESS

I

THE world has been created by a descent of consciousness; it maintains itself, it proceeds and develops through a series of descent. In fact, creation itself is a descent, the first and original one, the descent of the supreme Reality into Matter and as Matter. The supreme Reality—the fount and origin of things and even that which is beyond— although essentially something absolute, indescribable, ineffable, indeterminable, has been, for purposes of the human understanding, signalised as a triune entity of Existence, Consciousness and Bliss. That is to say, first of all, it is, it exists always and for ever—invariably, in unbroken continuity; secondly, it exists not unconsciously, but consciously, in and as full consciousness; thirdly,

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it exists in delight—through delight and for and as delight; it has no other reason for existence but the pleasure and joy of simply existing. This primal, this original truth or reality transcends creation and is beyond and antecedent to it. What then is creation, what is its nature, and character?- Strange to say, it is the very opposite of the primal reality. First of all, it is not really existent: its existence is only another name for non-existence, as, in its phenomenal constitution, it is variable, ephemeral, transient and fragmentary or even seems made, as it were, of the stuff of dream. Secondly, it is not conscious; on the contrary, it is unconsciousness. And lastly it is not delight; there is an original insensibility and much undelight, grief and sorrow. That is the actual physical creation; or so, at least, it appears to be. How is this paradox to be explained? What is the significance of this riddle?

Descent is the master-key that unravels the mystery—that is to say, the descent of the delightful conscious existence as the material world. But why this descent at all? What was

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the need? What was the purpose? The why of a thing is always difficult, if not impossible, to gauge. But we shall try to understand the how of the phenomenon, and in so doing perhaps we may get at the why of it also. At present let us content ourselves by saying that such was His will—la sua voluntade—such. was His wish—sa aichhat. For once perhaps instead of saying, "Let there be light", He (or something in Him) must have said, "Let there be darkness", and there was Darkness.

But the point is, this darkness did not come all on a sudden but arrived gradually, through a developing process—we do not refer to physical time here but something antecedent, something parallel to it in another dimension. Let us see how it all came about.

The Absolute in its triple or triune status (not in its supreme being but as we see it prior to manifestation) is in essence and principle an infinity and unity. Indeed it is the infinite unity, and its fundamental character is a supreme and utter equality—samam brahma. It is then a status or statis, that is to say, a state of perfectly stable equilibrium in

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which there is no movement of difference or distinction, no ripple of high and low or ebb and flow, no mark of quantity or quality. It is a stilled sea of self-identity, a vast limitless or pure consciousness brooding in trance and immobility. And yet in the bosom of this ineffable and inviolable equality, in the very hush and lull there lies secreted an urge, a pressure, a possibility towards activity, variation and even an eventual inequality. For the presence and possibility of dynamism is posited by the very infinity of the Infinite, since without it, the Infinite would be incapable of motion, expression and fulfilment of its Force.

There is thus inherent in the vast inalienable equality of the absolute Reality, a Force which can bring out centres of pressure, nuclei of dynamism, nodes of modulation. It is precisely round these centres of precipitation that the original and basic unity crystallises itself and weaves a pattern of harmonious multiplicity. Consciousness, by self-pressure, —tapas taptva—turns its even and undifferentiated pristine equanimity into ripples and

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swirls, eddies and vortices of delight, matrices of creative activity. Thus the One becomes Many by a process of self-concentration and the self-limitation.

At the very outset when and where the Many has come out into manifestation in the One—here also it must be remembered that we are using a temporal figure in respect of an extra-temporal fact—there and then is formed a characteristic range of reality which is a perfect equation of the one and the many: that is to say, the one in becoming many still remains the same immaculate one in and through the many, and likewise the many in spite of its manifoldness—and because of the special quality of the manifoldness—still continues to be the one in the uttermost degree. It is the world of fundamental realities. Sri Aurobindo names it the Supermind or Gnosis. It is something higher than but distantly akin to Plato's world of Ideas or Noumena (ideai, nooumena) or to what Plotinus calls the first divine emanation (nous). These archetypal realities are realities of the Spirit, Idea-forces, truth-energies, the root

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consciousness-forms, rita chit, in Vedic terminology. They are seed truths, the original mother-truths in the Divine Consciousness. They comprise the fundamental essential many aspects and formulations of an infinite Infinity. At this stage these do not come into clash or conflict, for here each contains all and the All contains each one in absolute unity and essential identity. Each individual formation is united with and partakes of the nature of the one supreme Reality. Although difference is born here, separation is not yet come. Variety is there, but not discord, individuality is there, not egoism. This is the first step of Descent, the earliest one—not, we must remind again, historically but psychologically and logically—the descent of the Transcendent into the Cosmic as the vast and varied Supermind—chitra praketo ajanishta vibhwa—of the Absolute into the relational manifestation as Vidyashakti (Gnosis).

The next steps, farther down or away, arrive when the drive towards differentiation and multiplication gathers momentum, becomes accentuated, and separation and

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isolation increase in degree and emphasis. The lines of individuation fall more and more apart from each other, tending to form closed circles, each confining more and more exclusively to itself, stressing its own particular and special value and function, in contradistinction to or even against other lines. Thus the descent or fall from the Supermind leads, in the first instance, to the creation or appearance of the Overmind. It is the level of consciousness where the perfect balance of the One and the Many is disturbed and the emphasis begins to be laid on the many. The source of incompatibility between the two just starts here as if Many is not-One and One is not-Many. It is the beginning of Ignorance, Avidya, Maya. Still in the higher hemisphere of the Overmind, the sense of unity is yet maintained, although there is no longer the sense of absolute identity of the two; they are experienced as complementaries, both form a harmony, a harmony as of different and distinct but conjoint notes. The Many has come forward, yet the unity is also there supporting it—the unity is an immanent

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godhead, controlling the patent reality of the Many. It is in the lower hemisphere of the Overmind that unity is thrown into the background half-submerged, flickering, and the principle of multiplicity comes forward with all insistence. Division and rivalry are the characteristic marks of its organisation. Yet the unity does not disappear altogether; only it remains very much inactive, like a sleeping partner. It is not directly perceived and envisaged, not immediately felt but is evoked as a reminiscence. The Supermind, then, is the first crystallisation of the Infinite into individual centres, in the Overmind these centres at the outset become more exclusively individualised and then jealously self-centred.

The next step of Descent is the Mind where the original unity and identity and harmony are disrupted to a yet greater degree, almost completely. The self-delimitation of consciousness—which is proper to the Supermind and even to the Overmind, at least in its higher domains—gives way to self-limitation, to intolerant egoism and solipsism. The consciousness withdraws from its high and wide sweep,

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narrows down to introvert orbits. The sense of unity in the mind is, at most, a thing of idealism and imagination; it is an abstract notion, a supposition and a deduction. Here we enter into the very arcana of Maya, the rightful possession of Ignorance. The individualities here have totally isolated and independent and mutually conflicting lines of movement. Hence the natural incapacity of mind, as it is said, to comprehend more than one object simultaneously. The Supermind and, less absolutely, the Overmind have a global and integral outlook: they can take in in its purview all at once the total assemblage of things, they differentiate but do not divide—the Supermind not at all, the Over-mind not categorically. The Mind has not this synthetic view, it proceeds analytically. It observes its object by division, taking the parts piecemeal, dismantling them, separating them, attending to each one at a time. And when it observes it fixes itself on one point, withdrawing its attention from all the rest. If it has to arrive at a synthesis, it can only do so by collating, aggregating and summing.

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Mental consciousness is thus narrowly one-pointed : and in narrowing itself, being farther away from the source it becomes obscurer, more and more outward gazing (paranci khani) and superficial. The One Absolute in its downward march towards multiplicity, fragmentation and partiality loses also gradually its subtlety, its suppleness, its refinement, becomes more and more obtuse, crude, rigid, dense.

Between the Overmind and the Mind proper, varying according to the degree of immixture of the two, according to the degree of descent and of emergence of one and the other respectively, there are several levels of consciousness of which three main ones have been named and described by Sri Aurobindo. The first one nearest to the Overmind and the least contaminated by the Mind is pure Intuition; next, the intermediary one is called the Illumined Mind, and last comes the Higher Mind. They are all powers of the Overmind functioning in the Mind. The higher ranges are always more direct, intense synthetic, dynamic than the lower ones where

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consciousness is slower, duller, more uncertain, more disintegrated. The lower the consciousness descends the more veiled it becomes, losing more and more the directness, the sureness, the intensity and force and the synthetic unity native to the highest ranges of our consciousness and being.

A further descent into obscurity occurs when consciousness passes from Mind to Life. Darkness is almost visible here: there is a greater withdrawal on the part of each unit from its surrounding reality, a narrower concentration upon one's own separative existence —shades of the prison-house have gathered close around. The light, already dulled and faint in the mind, has become a lurid glare here. Passion has arisen and desire and hunger and battle and combat.

Here also in the vital three ranges can be distinguished—the lower becoming more and more turbid and turbulent and fierce or more and more self-centred and selfish. These levels can best be seen by their impact on our vital being and formations there. The first, the highest one, the meeting or confluence

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of the Mind and the Vital is the Heart, the centre of emotion, the knot of the external or instrumental vehicle, of the frontal consciousness, behind which is born and hides the true individualised consciousness, the psyche. The mid-region is the Higher Vital consisting of larger (egoistic) dynamisms, such as high ambition, great enterprise, heroic courage, capacity for work, adventure, masterfulness, also such movements as sweeping violences, mighty hungers, intense arrogances. The physical seat of this movement is, as perhaps the Tantras would say, the domain ranging between the heart and the navel. Lower down ranges the Lower Vital which consists of small desires, petty hankerings, blind cravings—all urges and impulses that are more or less linked up with the body and move to gross physical satisfactions.

But always the Consciousness is driving towards a yet greater disintegration and fragmentation, obscuration and condensation of self-oblivion. The last step in the process of transmutation or involution is Matter where consciousness has wiped itself out or buried

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itself within so completely and thoroughly that it has become in its outward form totally dark, dense, hard, pulverised into mutually exclusive grains. The supreme luminous Will of Consciousness in its gradual descent and self-obliteration finally ends in a rigid process of mere mechanised drive.

This is, so far then, the original and primal line of descent. It is the line down which the absolute Reality, the absolute Consciousness and the absolute Delight have turned into unreality and unconsciousness and undelight. But it is not all loss and debit. There is a credit side too. For it is only in this way, viz., by the manifestation of utter Ignorance, that the supreme Absolute has become concrete, the Formless has entered into form, the Bodiless has found a body: what was originally an indeterminate equal Infinity of pure consciousness, has become determinate and dynamic in the individual multiplicity of corporeal consciousness. What is the sense in all that, what is the gain or upshot? We shall presently see.

When consciousness has reached the farthest

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limit of its opposite, when it has reduced itself to absolutely unconscious and mechanical atoms of Matter, when the highest has descended into and become the lowest, then, by the very force of its downward drive, it has swung round and begun to mount up again. As it could not proceed farther on the downward gradient, having reached the extreme and ultimate limit of inconscience, consciousness had to turn round, as it were, by the very pressure of its inner impetus. First, then, there is a descent, a gradual involution, a veiling and closing up; next, an ascent, a gradual evolution, unfoldment and expression. We now see, however, that the last limit at the bottom—Matter—although appearing to be unconscious, is really not so: it is inconscient. That is to say, it holds consciousness secreted and involved within itself; it is, indeed, a special formulation of consciousness. It is the exclusive concentration of consciousness upon single points in itself: it is consciousness throwing itself out in scattered units and, by reason of separative identification with them and absorption into

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them, losing itself, forgetting itself in an absolute fixation of attention. The phenomenon is very similar to what happens when in the ordinary consciousness a worker, while doing a work, becomes so engrossed in it that he loses consciousness of himself, identifies himself with the work and in fact becomes the work, the visible resultant being a mechanical execution.

Now this imprisoned consciousness in Matter forces Matter to be conscious again when driven on the upward gradient. This tension creates a fire, as it were, in the heart of Matter, a mighty combustion and whorl in the core of things, of which the blazing sun is an image and a symbol. All this pressure and heat and concussion and explosion mean a mighty struggle in Matter to give birth to that which is within. Consciousness that is latent must be made patent; it must reveal itself in Matter and through Matter, making Matter its vehicle and embodiment. This is the mystery of the birth of Life, the first sprouting of consciousness in Matter. Life is half-awakened consciousness, consciousness yet in a dream state.

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Its earliest and most rudimentary manifestation is embodied in the plant or vegetable world. The submerged consciousness strives to come still further up, to express itself to a greater degree and in a clearer mode, to become more free and plastic in its movement; hence the appearance of the animal as the next higher formulation. Here consciousness delivers itself as a psyche, a rudimentary one, no doubt, a being of feeling and sensation, an elementary mentality playing in a field of vitalised Matter. Even then it is not satisfied with itself, it asks for a still more free and clear articulation: it is not satisfied, for it has not yet found its own level. Hence after the animal, arrives man with a full-fledged Mind, with intelligence and self-consciousness and capacity for self-determination.

Thus we see that evolution, the unfolding of consciousness follows exactly the line of its involution, only the other way round: the mounting consciousness re-ascends step by step the same gradient, retraces the same path along which it descended. The descending steps are broadly speaking

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(1) Existence-Consciousness-Bliss, (2) Supermind and its secondary form Overmind, (3) Mind—(i) mind proper and (ii) the intermediary psyche, (4) Life, (5) Matter. The ascending consciousness starting from Matter rises into Life, passes on through Life and Psyche into Mind, driving towards the Supermind and Sachchidananda. At the present stage of evolution, consciousness has arrived at the higher levels of Mind; it is now striving to cross it altogether and enter the Overmind and the Supermind. It will not rest content until it arrives at the organisation in and through the Supermind: for that is the drive and purpose of Nature in the next cycle of evolution.

Physical Science speaks of irreversibility and entropy in Nature's process. That is to say, it is stated that Nature is rushing down and running down: she is falling irrevocably from a higher to an ever lower potential of energy. The machine that Nature is, is driven by energy made available by a break-up of parts and particles constituting its substance. This katabolic process cannot be stopped or retraced; it can end only when the break-up

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ceases at dead equilibrium. You cannot lead the river up the channel to its source, it moves inevitably, unceasingly towards the sea in which it exhausts itself and finds its last repose and—extinction. But whatever physical Science may say, the science of the spirit declares emphatically that Nature's process is reversible, that a growing entropy can be checked and countermanded: in other words, Nature's downward current resulting in a continual loss of energy and a break-up of substance is not the only process of her activity. This aspect is more than counterbalanced by another one of upward drive and building up, of re-energisation and re-integration. Indeed evolution, as we have explained it, is nothing but such a process of synthesis and new creation.

Evolution, which means the return movement of consciousness, consists, in its apparent and outward aspect, of two processes, or rather two parallel lines in a single process. First, there is the line of sublimation, that is to say, the lower purifies and modifies itself into the higher; the denser, the obscurer, the

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baser mode of consciousness is led into and becomes the finer, the clearer, the nobler mode. Thus it is that Matter rises into Life, Life into Psyche and Mind, Mind into Over-mind and Supermind. Now this sublimation is not simply a process of refinement or elimination, something in the nature of our old Indian nivritti or pratyahara, or what Plo-tinus called epistrophe (a turning back, withdrawal or re-absorption): it includes and is attended by the process of integration also. That is to say, as the lower rises into the higher, the lower does not cease to exist thereby, it exists but lifted up into the higher, infused and modified by the higher. Thus when Matter yields Life, Matter is not destroyed: it means Life has appeared in Matter and exists in and through Matter and Matter thereby has attained a new mode and constitution, for it is no longer merely a bundle of chemical or mechanical reactions, it is instinct with life, it has become organic matter. Even so, when Life arrives at Mind, it is not dissolved into Mind but both Life and Matter are taken up by the mental stuff, life becomes dynamic

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sentience and Matter is transformed into the grey substance of the brain. Matter thus has passed through a first transformation in Life and a second transformation in Mind; it awaits other transformations in other levels beyond Mind. Likewise, Life has passed through a first transformation in Mind and there are stages in this transformation. In the plant, Life is in its original pristine mode; in the animal, it has become sentient and centralised round a rudimentary desire-soul; in man, life-force is taken up by the higher mind and intelligence giving birth to idealism and ambition, dynamisms of a forward-looking purposive will.

We have, till now, spoken of the evolution of consciousness as a movement of ascension, consisting of a double process of sublimation and integration. But ascension itself is only one line of a yet another larger double process. For along with the visible movement of ascent, there is a hidden movement of descent. The ascent represents the pressure from below, the force of buoyancy exerted by the involved and secreted consciousness. But the mere drive

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from below is not sufficient all alone to bring out or establish the higher status. The higher status itself has to descend in order to be manifest. The urge from below is an aspiration, a yearning to move ever upward and forward; but the precise goal, the status to be arrived at is not given there. The more or less vague and groping surge from below is canalised, it assumes a definite figure and shape, assumes a local habitation and a name when the higher descends at the crucial moment, takes the lower at its peak-tide and fixes upon it its own norm and form. We have said that all the levels of consciousness are created—loosened out—by a first Descent; but in the line of the first Descent the only level that stands in front at the outset is Matter, all the other levels are created no doubt but remain invisible in the background, behind the gross veil of Matter. Each status stands confined, as it were, to its own region and bides its time when each will be summoned to concretise itself in Matter. Thus Life was already there on the plane of Life even when it did not manifest itself in Matter,

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when mere Matter, dead Matter was the only apparent reality on the material plane. When Matter was stirred and churned sufficiently so as to reach a certain tension and saturation, when it was raised to a certain degree of maturity, as it were, then Life appeared: Life appeared, not because that was the inevitable and unavoidable result of the churning, but because Life descended from its own level to the level of Matter and took Matter up in its embrace. The churning, the development in Matter was only the occasion, the condition precedent. For, however much one may shake or churn Matter, whatever change one may create in it by a shuffling and re-shuffling of its elements, one can never produce Life by that alone. A new and unforeseen factor makes its appearance, precisely because it comes from elsewhere. It is true all the planes are imbedded, submerged, involved in the complex of Matter; but, in point of fact, all planes are involved in every other plane. The appearance or manifestation of a new plane is certainly prepared, made ready to the last—the last

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but one—degree by the urge of the inner, the latent mode of consciousness that is to be; still the actualisation, the bursting forth happens only when the thing that has to manifest itself descends, the actual form and pattern can be imprinted and established by that alone. Thus, again, when Life attains a certain level of growth and maturity, a certain tension and orientation—a definite vector, so to say, in the mathematical language— when it has, for example, sufficiently organised itself as a vehicle of the psychic element of consciousness, then it buds forth into Mind, but only when the Mind has descended upon it and into it. As in the previous stage, here also Life cannot produce Mind, cannot develop into Mind by any amount of mechanical or chemical operations within itself, by any amount of permutation and combination or commutation and culture of its constituent elements, unless it is seized on by Mind itself. After the Mind, the next higher grade of consciousness shall come by the same method and process, viz. first by an uplifting of the mental consciousness-—a certain widening and

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deepening and katharsis of the mental consciousness—and then by a descent, gradual or sudden, of the level or levels that lie above it.

This, then, is the nature of creation and its process. First, there is an Involution, a gradual foreshortening—a disintegration and concretisation, an exclusive concentration and self-oblivion of consciousness, by which the various levels of diminishing consciousness are brought forth from the plenary light of the one supreme Spirit, all the levels down to the complete eclipse in the unconsciousness of the multiple and disintegrate Matter. Next, there is an Evolution, that is to say, embodiment in Matter of all these successive states, appearing one by one from the downmost to the topmost; Matter incarnates, all other states contribute to the incarnation and uphold it, the higher always transforming the lower in a new degree of consciousness.

Creation, the universe in its activity, is thus not simply a meaningless play, a pointless fancy. It has a purpose, an end, a goal, a fulfilment, and it follows naturally a

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definite pattern of process. The goal is the concrétisation, the materialisation (which includes, of course, vitalisation and mentalisa-tion) of the Spirit and the spiritual values. It means the establishment of divine names and forms in terrestrial individuals leading a divine life, individually and collectively here below.

II

We have so far spoken of two lines of descent. But in either case the descent was of a general and impersonal character. Consciousness was considered as a mere force, movement or quality. There is another aspect, however, in which the descent is of a particular and personal character and consciousness is not force or status only but conscious being or Person.

The various movements or forces of consciousness that play in the various fields or levels of creation are not merely states or degrees and magnitudes, currents and streams of consciousness: they are also personalities

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with definite forms and figures—not physical indeed, yet very definite even when subtle and fluidic. Thus the supreme Reality, which is usually described as the perfect status of Existence-Consciousness-Bliss, is not merely a principle but a personality. It is the Supreme Person with his triune nature (Purushottama). It is the Divine as the supreme Knower and Doer or Creator and Lover. The creation in or from that status of consciousness is not simply a play or result of the force of consciousness, it is even more truly the embodiment of a conscious Will; it is the will of the Divine Father executed by the Divine Mother.

Now, as the Reality along with its consciousness, in the downward involutionary course towards materialisation, has been gradually disintegrating itself, multiplying itself, becoming more and more obscure and dense in separated and isolated units, even so the Person too has been following a parallel course of disintegration and multiplication and obscuration and isolation. At the origin lies, as we have said, the Perfect Person, the Supreme Person, in his dual aspect of being

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and nature, appearing as the supreme Purusha and the supreme Prakriti, our Father and our Mother in the highest heaven.

Next is the domain of the Supermind with which the manifestation of the Divine starts. We have said it is the world of typal realities, of the first seed-realities, where the One and the Many are united and fused in each other, where the absolute unity of the Supreme maintains itself in undiminished magnitude and expresses and formulates itself perfectly in and through the original multiplicity. Here take birth the first personalities, absolute truth-forms of the Divine. Here are the highest gods, the direct formations of the Divine himself. Here are the Four Powers and Personalities of Ishwara whom Sri Aurobindo has named after the Vaishnava terminology: (i) Mahavira, embodying the Brahmin quality of Knowledge and Light and wide Consciousness, (ii) Balarama, embodying the Kshatriya quality of Force and intense dynamism, (iii) Pradyumna, embodying the quality of love and beauty—the Vaisya virtue of mutuality and harmony and solidarity, and (iv) Aniruddha,

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embodying the Sudra quality of competent service, of organisation and execution in detail. Corresponding with these Four there are the other Four Powers and Personalities of the Divine Mother—Ishwari: (i) Mahesh-wari, (ii) Mahakali, (Hi) Mahalakshmi and (iv) Mahasaraswati. Next in the downward gradient comes the Overmind where the individualised powers and personalities of the Divine tend to become self-sufficient and self-regarding; their absolute unity is loosened and the lines of multiplicity begin to be more independent of each other, each aiming at a special fulfilment of its own. Still the veil that is being drawn over the unity is yet transparent which continues to be sufficiently dynamic. This is the abode of the gods, the true and high gods: it is these that the Vedic Rishis appear to have envisaged and sought after. The all gods (visve devah) were indeed acknowledged to be but different names and forms of one supreme godhead (devah): it is the one god, says Rishi Dirgha-tamas, who is called multifariously whether as Agni or Yama or Matariswan; it is the

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one god, again, who is described as having a thousand heads and a thousand feet. And yet they are separate entities, each has his own distinct and distinctive character and attribute, each demands a characteristic way of approach and worship. The tendency towards an exlcusive stress is already at work on this level and it is the perception of this truth that lies behind the term henotheism used by European scholars to describe the Vedic Religion.

The next stage of devolution is the Mind proper. There or perhaps even before, on the lower reaches of the Overmind, the gods have become all quite separate,—self-centred, each bounded in his own particular sphere and horizon. The overmind gods—the true gods—are creators in a world of balanced or harmoniously held difference; they are powers that fashion each a special fulfilment, enhancing one another at the same time (parasparam bhavayantah). Between the Overmind and the Mind there is a class of lesser gods—they have been called "Forma-teurs"; they do not create in the strict sense

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of the term, they give form to what the anterior gods have created and projected. These form-makers that consolidate the encasement, fix definitely the image, have most probably been envisaged in the Indian dhyanamurtis. But in the Mind the gods become still more fixed and rigid, "stereotyped"; the mental gods inspire exclusive systems, extreme and abstract generalisations, theories and principles and formulae that, even when they seek to force and englobe all in their cast-iron mould, can hardly understand or tolerate each other.

Mind is the birth-place of absolute division and exclusivism—it is the "own home" of egoism. Egoism is that ignorant mode—a twist or knot of consciousness which cuts up the universal unity into disparate and antagonistic units: it creates isolated, mutually exclusive whorls in the harmonious rhythm and vast commonality of the one consciousness or conscious existence. The Sankhya speaks of the principle of ego coming or appearing after the principle of vastness (mahat). The Vast is the region above the Mind, where the unitary consciousness is still intact; with

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the appearance of the Mind has also appeared an intolerant self-engrossed individualism that culminates, as its extreme and violent expression, in the Asura—Asura, the mentalised vital being.

The Asura or the Titan stands where consciousness descends from the Mind into the Vital or Life-Force. He is the personification of ambition and authority and arrogance, he is the intolerant and absolute self-seeker—he is Daitya, the son of division. The Asura belongs to what we call the Higher Vital; but lower down in the Mid Vital, made wholly of unmixed life impulses, appear beings that are still less luminous, less controlled, more passionate, vehement and violent in their self-regarding appetite. They are the Rakshasas. If the Asura is perverse power, the Rakshasa is insatiate hunger.

All the ancient legends about a principle— and a personality—of Denial and Ignorance, of an Everlasting Nay—refer to this fact of a descending consciousness, a Fall. The Vedantic Maya, spoken of sometimes as the Dark Mother, seems to be the personification

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of the lower Overmind. Jehovah and Satan of the Hebrews, Olympians and Titans of the Greeks, Ahriman and Ahura Mazda of old Iran, the sons of Diti and Aditi the Indian Puranas speak of, are powers and personalities of consciousness when it has descended entirely into the mind and the vital where the division is complete. These lower reaches have completely lost the unitary consciousness; still there are beings even here that have succeeded in maintaining it as a memory or an aspiration, although in a general way the living reality of the oneness is absent. It is significant that the term asura which came to mean in classical and mythological ages a+sura, not-god, the Titan, had orginally a different connotation and etymology, asu+ra, one having force or strength, and was used as a general attribute of all the gods. The degia-dation in the sense of the word is a pointer to the spiritual Fall: Satan was once Lucifer, the bringer or bearer of light. We may mention in this connection that these beings of which we are speaking, dwelling in unseen worlds, are of two broad categories—(1)

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beings that are native to each plane and immutably confined and bound to that plane, and (2) those that extend their existence through many or all planes and assume on each plane the norm and form appropriate to that plane. But this is a problem of individual destiny with which we are not concerned at present.

We were speaking of the descent into the Vital, domain of dynamism, desire and hunger. The Vital is also the field of some strong creative Powers who follow, or are in secret contact with the line of unitary consciousness, who are open to influences from a deeper or higher or subtler consciousness. Along with the demons there is also a line of daimom, guardian angels, in the hierarchy of vital beings. Much of what is known as aesthetic or artistic creation derives its spirit from this sphere. Many of the gods of beauty and delight are denizens of this heaven. Gandhar-vas and Kinnaras are here, Dionysus and even Apollo perhaps (at least in their mythological aspect—in their occult reality they properly belong to the Overmind which is the

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own home of the gods), many of the angels, seraphs and cherubs dwell here. In fact, the mythological heaven for the most part can be located in this region.

All this is comprised within what we term the Higher or the Middle Vital. In the lower vital, we have said, consciousness has become still more circumscribed, dark, ignorantly obstinate, disparately disintegrated. It is the seed-bed of lust and cruelty, of all that is small and petty and low and mean, all that is dirt and filth. It is here that we place the Pisachas, djinns, ghouls and ghosts, and vampires, beings who possess the "possessed".

Further down in the scale where life-force touches Matter, where Life is about to precipitate as Matter, appear beings of a still lower order, of smaller dimensions and magnitudes—imps, elfs, pixies, goblins, gnomes, fairies or dryads and naiads. There are even creatures or entities so close to Matter that they come into being and pass away with the building up and breaking of a definite pattern of material organisation. This individualisation of consciousness as beings or

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persons seems to disappear altogether when we enter the strictly material plane. There is here only an agglomeration of uniform dead particles.

We have thus far followed the course of the break-up of Personality, from the original one supreme Person, through a continuous process of multiplication and disintegration, of panellation and crystallisation into more and more small self-centred units, until we reach the final pulverisation as purely material physico-chemical atoms. Now with the reversal of consciousness, in its return movement, we have again a process of growth and building up of individuality and personality, with the awakening and ascension of consciousness from level to level on the physical plane and in the material embodiment, there occurs too an evolution of the personal aspect of the reality.

We say that at the lowest level of involution, in Matter, where consciousness has zero magnitude, there is no personality or individuality. It is all a mechanical play of clashing particles that constantly fly apart or

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come together according to the force or the resultant of forces that act upon them. An individuality means a bounded form as its basis of reaction and a form that tends to persist and grow by assimilation; it means a centre of a definite manner and pattern of reaction. Individuality, in its literal sense, designates that which cannot be divided (in+dividus). Division is only another name for death for the particular entity. Even in the case of cell-division or self-division of some lower organisms, in the first instance the original living entity disappears and, secondly, the succeeding entities, created by division, always re-form themselves again into integral wholes. A material particle, on the other hand, is divisible ad infinitum. We have been able to divide even an atom (which means also that which cannot be divided) to such an extent as to reduce it to a mere charge of energy, nay, we have sublimated it to a geometrical point. Individualisation starts with the coming of life. It is a ganglion of life-force round which a particular system of action and reaction weaves itself.

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The characteristic of individuality is that each one is unique, each relates itself to others and to the environment in its own way, each expresses itself, puts forth its energy, receives impacts from outside in a manner that distinguishes it from others. It is true this character of individuality is not very pronounced in the earlier or rudimentary forms of life. Still it is there: it grows and develops slowly along the ladder of evolution. Only in the higher animals it attains a clear and definite norm and form.

In man something else or something more happens. For man is not merely an individual, he is also a personality. He is the outcome of a twofold growth and revelation. He has outgrown the vital and climbed into Mind, and he has dived into the Heart and touched his inner soul, his true psychic centre. It is this soul that is the source of his personality.

The formulation or revelation of the Psyche marks another line of what we have been describing as the Descent of Consciousness. The phenomenon of individualisation has

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at its back the phenomenon of the growth of the Psyche. It is originally a spark or nucleus of consciousness thrown into Matter that starts growing and organising itself behind the veil, in and through the movements and activities of the apparent vehicle consisting of the triple nexus of Body (Matter) and Life and Mind. The extreme root of the psychic growth extends perhaps right into the body, consciousness of Matter but its real physical basis and tenement is found only with the growth and formation of the physical heart. And yet the psychic individuality behind the animal organisation is very rudimentary. All that can be said is that it is there, in potentia, it exists, it is simple being: it has not started becoming. This is man's especiality: in him the psychic begins to be dynamic, to be organised and to organise, it is a psychic personality that he possesses. Now this flowering of the psychic personality is due to an especial Descent, the descent of a Person from another level of consciousness. That Person (or Super-person) is the Jivatman, the Individual Self, the central being of each individual formation.

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The Jivas are centres of multiplicity thrown up in the bosom of the infinite Consciousness: it is the supreme Consciousness eddying in unit formations to serve as the basis for the play of manifestation. They are not within the frame of the manifestation (as the typal formations in the Supermind are), they are above or beyond or beside it and stand there eternally and invariably in and. as part and parcel of the one supreme Reality —Sachchidananda. But the Jivatman from its own status casts its projection, representation, delegated formulation—"emanation," in the phraseology of the neo-Platonists—into the manifestation of the triple complex of mind, life and body, that is to say, into the human vehicle, and thus stands behind as the psychic personality or the soul. This soul, we have seen, is a developing, organising focus of consciousness growing from below and come to its own in the human being: or we can put it the other way, that is to say, when it comes to its own, then the human being appears. And it has come to its own precisely by a descent of its own self from above, in

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the same manner as with the other descents already described. Now, this "coming to its own" means that it begins henceforth to exercise its royal power, its natural and inherent divine right, viz. of consciously and directly controlling and organising its terrestrial kingdom which is the body and life and mind. The exercise of conscious directive will, supported and illumined by a self-consciousness, that occurs with the advent of the Mind is a function of the Purusha, the self-conscious being, in the Mind; but this self-conscious being has been able to come up, manifest itself and be active, because of pressure of the underlying psychic personality that has formed here.

Thus we have three characteristics of the human personality accruing from the psychic consciousness that supports and inspires it:— (1) self-consciousness: an animal acts, feels and even knows, but man knows that he acts, knows that he feels, knows even that he knows. This phenomenon of consciousness turning round upon itself is the hall-mark of the human being; (2) a conscious will holding

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together and harmonising, fashioning and integrating the whole external nature evolved till now; (3) a purposive drive, a deliberate and voluntary orientation towards a higher and ever higher status of individualisation and personalisation,—not only a horizontal movement seeking to embrace and organise the normal, the already attained level of consciousness, but also a vertical movement seeking to raise the level, attain altogether a new poise of higher organisation.

These characters, it is true, are not clear and pronounced, do not lie in front, at the beginning of the human personality. The normal human person has his psyche very much behind; but it is still there as antaryamin, as the secret Inner Controller. And whatever the vagaries of the outer instruments or their slavery to the mode of Ignorance, in and through all that, it is this Inner Guide that holds the rein and drives upward in the end.

Thus naturally there appear gradations of the human personality; as the consciousness in the human being rises higher and higher, the psychic centre organises a higher and

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higher—a richer, wider, deeper—personality. The first great conversion, the first turning of the human personality to a new mode of life and living, that is to say, living even externally according to the inner truth and reality, the first attempt at a conscious harmonisa-tion of the psychic consciousness with its surface agents and vehicles, is what is known as spiritual initiation. This may happen and it does happen even when man lives in his normal mental consciousness. But there is the possibility of growth and evolution and transformation of personality in higher and higher spiritual degrees through the upper reaches of the higher Mind, the varying degrees of Overmind and finally the Supermind. These are the spheres, the fields, even the continents of the personality, but the stuff, the substance of the personality, the inner nucleus of consciousness-force is formed, first, by the flaming aspiration, the upward drive within the developing and increasing psychic being itself, and secondly, by the descent to a greater and greater degree of the original Being from which it emanated. The final

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coalescence of the fully and integrally developed psychic being with the supreme splendour of its very source, the Jivatman, occurs in the Supermind. When this happens the supramental personality becomes incarnate in the physical body: Matter in the material plane is transformed into a radiant substance made of pure consciousness, the human personality becomes a living form of the Divine. Thus the wheel comes full circle: creation returns to the point from which it started but with an added significance, a new fulfilment.

The mystery of rebirth in the evolution of the human personality is nothing but the mystery of the developing Psyche. At first this psyche or soul is truly a being "no bigger than the thumb"—it is the hardly audible "still small voice". The experiences of life— sweet or bitter, happy or unhappy, good or bad, howsoever they may appear to the outward eye and perception—all the dialectics of a terrestrial existence contribute to the growth and development of the psychic consciousness. Each span of life means a special

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degree or mode of growth necessitated by the inner demand and drive of the divine Individual seated within the heart. The whole end in view of this secret soul is to move always towards and be united again with its Oversoul, its original and high archetype in the Divine Consciousness: the entire course of its earthly evolution is chalked and patterned by the exact need of its growth. Whatever happens in each particular life, all the currents of all the lives converge and coalesce, and serve the psychic consciousness to swell in volume and intensity and be one with the Divine Consciousness. Or, in a different imagery, one can say that the multifarious experiences of various lives are as fuel to the Inner Fire—this Psychic Agni which is just a spark or a thin tongue at the outset of the human evolutionary course; but with the addition of fuel from life to life this Fire flames up, indeed, becomes ultimately a conflagration that burns and purifies, the entire outer vehicle and transforms it into radiant matter—a fit receptacle, incarnation of the supernal Light. The mounting

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Fire (the consciousness-energy secreted in the earth-bound heart of Matter) finally flares up, discloses itself in its full amplitude and calls and attracts into it the incandescent supramental Solar Sphere which is the type and pattern it has to embody and express. This is the marriage of Heaven and Earth, of which the mystics all over the earth in all ages spoke and sang—to which the Vedic Rishi refers when he declares: "Dyaur me pita mata prithiviriyam."

The supramentalisation of the personality which means the perfect divinisation of the personality, is yet not the final end of Nature's march. Her path is endless, since she follows the trail of infinity. There are still higher modes of consciousness, or, if they cannot properly be called higher, other modes of consciousness that lie in waiting to be brought out and placed and established in the front of terrestrial evolution. Only, supramentalisation means the definite crossing over from Ignorance, from every trace and shadow of Ignorance, into the abiding and perennial Knowledge and Freedom. Thenceforward the

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course of Nature's evolution may be more of the kind of expression than ascension; for, beyond the Supermind it is very difficult to speak of a higher or lower order of consciousness. Everything thereafter is in the full perfect light—the difference comes in the mode or manner or stress of expression. However, that is a problem with which we are not immediately concerned.

We have spoken of four lines of Descent in the evolution and organisation of consciousness. There yet remains a fifth line. It is more occult. It is really the secret of secrets, the Supreme Secret. It is the descent of the Divine himself. The Divine, the supreme Person himself descends, not indirectly through emanations, projections, partial or lesser formulations, but directly in his own plenary self. He descends not as a disembodied force acting as a general movement, possessing, at the most, other objects and persons as its medium, or instrument, but in an embodied form and in the fullness of his consciousness. The Indian word for Divine Incarnation, Avatara, literally means he who has descended.

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The Divine comes down himself as a terrestrial being, on this material plane of ours, in order to raise the terrestrial and material Nature to a new status in her evolutionary course—even so He incarnated as the Great Boar who, with his mighty tusk, lifted a solid earth from out of the waters of Deluge. It is his purpose to effect an ascension of consciousness, a transmutation of being, to establish a truly New Order, a New Dharma, as it is termed (dharmasamsthapanarthaya). On the human level, he appears as a human person—for two purposes. First of all, he shows, by example, how the ascension, the transmutation is to be effected, how a normal human being can rise from a lower status of consciousness to a higher one. The Divine is therefore known as the Lord of Yoga—for Yoga is the means and method by which one consciously uplifts oneself, unites oneself with the Higher Reality. The embodied Divine is the ideal and pattern: he shows the path, himself walks the path and man can follow, if he chooses. The Biblical conception of the Son of God—God made flesh—as the inter-

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mediary between the human and the Divine, declaring, "I am the Way and the Goal", expresses a very similar truth. The Divine takes a body for another—occult—reason also. It is this: Matter or terrestrial life cannot be changed—changed radically, that is to say, transformed—by the pure spiritual consciousness alone, lying above or within; also it is not sufficient to bring about only that much of change in terrestrial life which can be effected by the mere spiritual force acting in a general way. It looks as if the physical transformation which is what is meant by an ascension or emergence in the evolutionary gradient were possible only by a physical impact embodying and canalising the spiritual force: it is with his physical body that the Divine Incarnation seems to push and lift up physical Nature to a new and higher status.

The occult seers declare that we are today on the earth at such a crisis of evolution. Earth and Man and man's earthly life need to be radically transfigured. The trouble and turbulence, the chaos and confusion that are now overwhelming this earth, indicate the

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acute tension before the release, the detente of a New Manifestation.

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