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In fact, Sri Aurobindo Himself never liked the idea of forcibly reducing terms of Science in terms of Metaphysics or vice versa. In his ‘Evening Talks’ recorded by A.B. Purani, He has been reported to suggest that one could simply state that certain conclusions of science matched certain conclusions of metaphysics. This would be a more realistic way of conceptualising things.
The second method of reconciliation is to construct an eclectic model by selecting the best out of everything. This is how people try to ‘integrate’ science and spirituality. Yet, eclecticism in the end is a sort of ‘compromise’, a ‘bargain’. A novel reconciliation would actually be something that achieves a distinction on its own merit – a new integer in a set of numbers.
Sri
Aurobindo opts for a third way of reconciliation. He considers
consciousness to be the basis, matrix and gestalt of existence in
whose bosom Spirit and Matter are ‘distinct’ formations. Everything
that exists is a formation of consciousness and different formations
have different distinctive identities so as to manifest a richly
variegated, multifarious and complex play of existence. (It is this
Aurobindonian perspective that later stimulated transpersonal
psychologists like Wilber to formulate concepts like the ‘Spectrum’
of consciousness.) Yet if all these distinct formations in the
spectrum or hierarchy or graded worlds of consciousness would lose
their distinctive positions, there would still exist the matrix of
consciousness in which they manifested. The basic matrix of
consciousness also equally holds in its bosom principles which are
yet to manifest. Sri Aurobindo explains:
‘The rooted and fundamental conception of Vedanta is that there
exists somewhere, could we but find it, available to experience or
self-revelation, if denied to intellectual research, a single truth
comprehensive & universal in the light of which the whole of
existence would stand revealed and explained both in its nature and
its end. This universal existence, for all its multitude of objects
and its diversity of faces, is one in substance and origin; and
there is an unknown quantity, X or Brahman to which it can be
reduced, for from that it started and in & by that it still exists.’
-
Sri Aurobindo (Essays Divine and Human, Pg. 190)
In
continuation of this line of thinking, Sri Aurobindo explains that a
particular formation must outgrow one’s ‘distinct’ identity to
rediscover the ground or matrix from which it evolved and which is
the matrix of all manifested and unmanifested principles. If the
formation in question seeking its ground reality is a human being in
time, then he/she must outgrow his/her egocentric poise to expand
from the individual into the cosmic consciousness. The cosmic
consciousness is the matrix of both Spirit and Matter, the meeting
place where one becomes relevant to the other. What does Sri
Aurobindo mean by that? Does He mean that one can be reduced in
terms of the other? No, He is not viewing this in oversimplified
terms. Nor does He want to make a compromise between Spirit and
Matter. Rather He means that if one can expand into the cosmic
consciousness, then spirituality can blossom in material life –
Matter itself can reveal the Spirit’s kingdom. In other words, using
Matter as a base and foundation; a manifestation of a spiritual life
is possible. This is what He means when He states that in the cosmic
consciousness, MATTER BECOMES ‘real’ to SPIRIT; spirit becomes
‘Real’ to Matter. It is a uniquely practical reconciliation, where
without losing their distinct identities; both Spirit and Matter can
compliment each other and fulfill themselves. (Of course, the
manifestation of spirituality in Matter will also require a movement
from the superconscient ‘transcendence’ into the cosmic and
individual consciousness – a mere extension from the individual to
cosmic consciousness is not enough to overcome the resistance of the
inconscience and the downward pull of the inertia of Matter. But
nevertheless, the cosmic consciousness will provide the matrix for
the manifestation to take place.)
He
uses the word ‘REAL’ instead of ‘EQUAL’ as he does not favor
reducing Spirit in terms of Matter & vice versa. As these are two
‘distinct’ and ‘unique’ paradigms, they cannot be ‘equal’. To
maintain their ‘distinct’ identities, they must have their
‘differences’. But, they both have a common base and a
ground-reality, and both can be meaningful to each other.
The
subject of Matter-Spirit reconciliation is central in Sri
Aurobindo’s Thought-paradigm. He does not approach the subject with
a dry, sterile, intellectual philosophy but rather with a white-heat
of romantic passion:
‘In
its antechambers of splendid privacy
Matter and soul in conscious union meet
Like lovers in a lonely secret place:
In the clasp of a passion not yet unfortunate
They join their strength and sweetness and delight
And mingling make the high and low worlds one’
What happens when Spirit leaps towards Matter? It brings down the
dreams and aspirations of mankind into real life. What was utopian
becomes practical. The ‘Infinite’ is made real to the ‘Finite’:
‘Intruder from the formless Infinite
Daring to break into the Inconscient’s reign,
The spirit’s leap towards body touches ground.
As yet unwrapped in earthly lineaments,
Already it wears outlasting death and birth,
Convincing the abyss by heavenly form,
A covering of its immortality
Alive to the luster of the wearer’s rank,
Fit to endure the rub of Change and Time.‘
What happens when Matter glows with the Spirit’s radiance? The
substance and tissue of Matter itself becomes upgraded and
transmuted:
‘A
tissue mixed of the soul’s radiant light
And Matter’s substance of sign-burdened Force, -
Imagined vainly in our mind’s thin air
An abstract phantasm mould of mental make, -
It feels what earthly bodies cannot feel
And is more real than this grosser frame.’
What is the result of this union? Spirit, manifested in Matter and
Matter transmuted by the Spirit enables the human being to ascend
towards greater heights, overcoming the resistance of the
inconscience:
‘After the falling of mortality’s cloak
Lightened is its weight to heighten its ascent;
Refined to the touch of finer environments
It drops old patterned palls of denser stuff,
Cancels the grip of earth’s descending pull
And bears the soul from world to higher world,..
(Sri Aurobindo, Savitri, pg 105)
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