(a) The principle of
things is a formative movement of energies,
(b)
All forms are born
of meeting and mutual adaptation between unshaped forces,
(c) All sensation and
action is a response of something in a form of Force to the contacts
of other forms of Force. (The Life Divine, pg 91)
The transition from the
metaphysical basis of psychology to the physiological basis of
psychology is best illustrated by studying how the conceptual
perceptions of sensory reality emerged in the Indian tradition. This
is beautifully elaborated in the process that describes how the
different levels of our world were built.
We shall start to study in
brief this process by first examining how we are all aware of forms
of matter. It has been traditionally experienced and conceptualized
in Indian metaphysics that matter is built up from five subtle
elements that follow each other in successive stages. There is an
experiential point where the subtle, ethereal matrix of matter
precipitates into concretely perceptible material forms signifying
the transition between the metaphysical and physiological paradigms
of psychology.
The emergence of material forms—5
metaphysical stages
Stage 1:
It is difficult to
conceive of the pre-material stage of the universe. Presumably,
there was the vast ocean of Inconscience, —an ethereal expanse that
was silent, immobile, formless, fathomless.
This primal ethereal state
was disturbed by the influx, the penetration of a material
energy—elementary, mechanical but nevertheless‘energy’.
The very act of
penetration implies a Movement—a disturbance of the
primal, immobile status of ether. This disturbance produces ripples
or vibrations in the bosom of the primal ether.
As vibrations produce
sound, this stage is symbolized as the sound element in creation.
Indeed, ‘movement’ is the
primal beginning of the creative process that has to be initiated
from the poise of slumber that is characteristic of the Inconscience.
That is why Sri Aurobindo uses the term ‘formative movement’.
In Savitri, He poetically describes how the cycle of
creation is initiated by the stirrings of an initial movement in the
bosom of the inconscience or primal ether .The primal ether is
described as ‘a fathomless zero’, ‘ a soulless void’, ‘a formless
stupor’, an ‘unbodied infinite’.
As in the dark beginning
of all things,
..Cradled the cosmic
drowse of ignorant Force
…Then something in
the inscrutable darkness stirred;
A nameless movement, an
unthought Idea
Insistent, dissatisfied,
without an aim,
Something that wished but
knew not how to be,
Teased the Inconscient to
wake Ignorance.
( Sri Aurobindo,Savitri,
pg 1,2)
Stage 2
The influx and movement of
mechanical energy in the bosom of the Inconscience does not suffice
to produce ‘forms’ of matter. The movement of energy has therefore
to produce waves or forces in the primal ether. These forces
interplay with each other, impinge upon each other to ‘create a
beginning of fixed relations and mutual effects’. (The Life Divine,
pg 89)
Thus is born the concept
of ‘CONTACT’ of forces. Sri Aurobindo describes that ‘contact’ is
the basis of all material relations. Why? It is contact of
subatomic particles that constitute an atom; it is contact of atoms
that construct molecules; and it is contact of molecules in various
permutations and combinations that is the basis of diverse forms of
matter.
(‘Contact’ is not only a
material phenomenon. At the biological level, it is ‘contact’ of
ovum and sperm that produces living forms. And further up, it is
the social ‘contact’ of living beings that produces groups, packs,
and herds. The phenomenon is sublimated in human beings in the
concepts of brotherhood, universality, fraternity, and comradeship.)
In the old Indian system,
the phenomenon of ‘contact’ is a characteristic of the material
Force when it shifts from the ethereal to a status symbolized as
‘aerial’—the second element in creation. Air denotes
universalization and this is what is projected by contact of
Forces—hence the symbol.
Stage 3
Neither vibratory
movements nor contact of forces are sufficient to produce material
forms. There is needed a sustaining principle that dynamises and
shapes the movement of energy inherent in the hitherto unshaped
forces playing with each other. ‘This is provided by a third
self-modification of the primitive Force of which the principle of
light, electricity, fire and heat is for us the characteristic
manifestation’ (Ibid, pg 90). This is a goal-oriented
energy-mechanism that is represented in terms of ‘nuclear energy’ at
the material level and ‘metabolism’ at the cellular level. As a
result, the forces that were unshaped come to acquire shapes i.e.
they become invested with meaning, purpose and uniqueness. This
dynamisation of forces is a prerequisite for the condensation of
forces as forms and is metaphysically symbolized as the Agni or
fire-element in creation. Yet it is insufficient to produce tangible
material forms.
Stage 4
Mere dynamisation and
shaping of forces in the ocean of material energy remain incomplete
to produce material forms. The dynamic forces cannot be at isolation
from one another. They need to intermix and coalesce with each other
to form new integers and mutations. If this capacity were not
developed, we would not have a ‘variety’ of forms. This diffusion
and intermixing of material forces need a medium. Ideally this
medium should permit ‘permanent attractions and repulsions’ (Ibid),
-- “permanent’ as this is to be the precursor of ‘consistent’ forms
or else the world of forms would be chaotic, unstable and
disorganized. This medium is symbolically and picturesquely
described as the water element in creation.
Stage 55
The phenomenon of
diffusion of Forces must be supplemented by a phenomenon of
‘cohesion’, ‘solidification’ and ‘concretization’ so that tangible
and measurable material forms are finally precipitated. The
transition from the metaphysical basis of psychology to the
physiological basis of psychology is finally represented at this
stage that is symbolized as the earth element in creation.
Thus, we have described
five elements in creation that help in the transition from
metaphysical reality to sensory reality. Sri Aurobindo clarifies
‘ALL FORMS OF MATTER OF WHICH WE ARE AWARE, ALL PHYSICAL THINGS EVEN
TO THE MOST SUBTLE, ARE BUILT UP BY THE COMBINATION OF THESE FIVE
ELEMENTS.UPON THEM ALSO DEPENDS ALL OUR SENSIBLE EXPERIENCE;
FOR BY RECEPTION OF
VIBRATION COMES THE SENSE OF SOUND;
BY CONTACT OF THINGS IN A
WORLD OF VIBRATIONS OF FORCE THE SENSE OF TOUCH;
BY THE ACTION OF LIGHT IN
THE FORMS HATCHED, OUTLINED, SUSTAINED BY THE FORCE OF LIGHT AND
FIRE AND HEAT THE SENSE OF SIGHT;
BY THE FOURTH ELEMENT THE
SENSE OF TASTE; BY THE FIFTH THE SENSE OF SMELL.
ALL IS ESSENTIALLY
RESPONSE TO VIBRATORY CONTACTS BETWEEN FORCE AND FORCE. IN THIS WAY
THE ANCIENT THINKERS BRIDGED THE GULF BETWEEN PURE FORCE AND ITS
FINAL MODIFICATIONS AND SATISFIED THE DIFFICULTY WHICH PREVENTS THE
ORDINARY HUMAN MIND FROM UNDERSTANDING HOW ALL THESE FORMS WHICH ARE
TO HIS SENSES SO REAL, SOLID AND DURABLE CAN BE IN TRUTH ONLY
TEMPORARY PHENOMENA AND A THING LIKE PURE ENERGY, TO THE SENSES
NON-EXISTENT, INTANGIBLE AND ALMOST INCREDIBLE, CAN BE THE ONE
PERMANENT COSMIC REALITY.’(IBID)
From material forms
to living forms
The metaphysical
perspective detailed above still falls short of explaining the
phenomenon of CONSCIOUS SENSATIONS. It explains the workings of the
energy aspect of Chit-Shakti (Consciousness-Force), but has still to
bring in the Chit or consciousness aspect of Chit-Shakti in
creation. Actually, we were so long focusing on the emergence of
tangible material forms that was a resultant of the influx of the
elementary material energy in the primal ether of Inconscience.
In the next stage, the
material forms have to be the basis of living forms. How is that
accomplished?
For this to occur, matter
must be animated by the influx of consciousness. This means
the infusion of a non-material life-energy in the matrix of
inanimate matter. It is achieved by ‘a vast cosmic principle of
Force’ (Ibid) at work that is named MAHAT in ancient terminology.
But the very influx of
life-energy as a ‘movement’ in the bosom of matter simultaneously
implicated the possibility of ‘depletion of energy’, of ‘entropy’,
of ‘death’. Thus there is introduced a principle of division, a
principle of limitation. It is this divisional principle that is
called AHANKARA in the old terminology and is the basis of
Ego-formation (Ibid). If this divisional principle was not there, we
would not have a process of individualization and unique human
individuals would not have come in existence.
Sri Aurobindo describes
that the Sankhyas or the ancient analytical thinkers admitted that
these two principles as well as the principle of intelligence became
active in awareness not merely by the virtue of Force but by the
virtue of an inactive Conscious Being behind the flux of
life-phenomena. He adds that this was a concept that came very close
to modern scientific thinking and that ‘Whatever its defects, its
main idea was so indisputable that it came to be generally accepted’
(Ibid, pg 91)
Sri Aurobindo dwells on
the essence of sensory reality in ancient metaphysical psychology
and its conceptual perceptions before the incorporation of the idea
of evolution in consciousness as an integral part of Reality. For
readers who are historically interested in the details of the old
Indian view of sensory reality, a handy dissertation can be availed
in the first chapter of the first volume of Indian Psychology by
Jadunath Sinha (published by Motilal Banarasidass, Delhi)
An unshaped
consciousness desired light
And a blank prescience
yearned towards distant change.
………
A thought was sown in
the unsounded Void
A sense was born within
the darkness’ depths,
A memory quivered in
the heart of Time….
(Sri Aurobindo, Savitri,
pg 2, 3)
Date of Update:
13-Aug-12
- By Dr. Soumitra Basu
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