Published: 29th May 2014 10:24 AM
Last Updated: 29th May 2014 10:30 AM
CHENNAI: But what is consciousness and what its relation to existence? How and why did it come into being in an inconscient universe, a universe which even if it originated by an inexplicable chance, has assumed the proportions of a huge and complex inexorable mechanism repeating the same processes through the aeons without respite or cessation? By what spiritual or mechanical necessity? By what mechanical chance or accidental process of energy? To what end of purpose, if any purpose there can be in an inconscient mechanism of brute necessity or inexplicably organised chance or any end in a movement which never had any reason for beginning? Does consciousness exist or is it a fortuitous illusion? Who or what is it that becomes conscious in the animal and in the body of the human being?
Three possible solutions. Consciousness has not come into being but was and is always there, a fundamental power of existence, latent or involved or concealed from our mind and sense even in what we call inanimate and unconscious things. It has not come into existence but has emerged from existence; involved it has evolved in the general evolutionary process. Or consciousness is only a phenomenon, a surprising result of certain inconscient processes of nature, unintentional but actual, unnecessary and accidental or else somehow inevitable as an output of chemical and other physical energies which could not help imposing itself at certain point of their activity in the natural course of things. It did not exist before that point was reached; when another point has been reached it may go out of existence. Or again the world is a creation of an extra-cosmic or immanent conscious being personal or impersonal who has either put his consciousness or a consciousness resembling his into his mechanical creation to be an element there or else has infused it from within into the mechanical self-expression in which he has chosen to dwell as it upholder, inspirer, inhabitant.
What is meant by consciousness? What is this phenomenon which seems to have so small a part in the vast inconscient mass of things and is yet the sole element here that can give any value to the universe?
And to come to the heart of the difficulty — is it indeed only a phenomenon, an appearance that has emerged in the course of the workings of an energy which was, is and will always remain inconscient? Or is it something fundamental, an inherent reality or a latent character or power of that energy and bound to emerge at some time once it had begun its workings? It is to a mass of ill-connected and ill-understood phenomena that we give this name of consciousness; when these are at work we say that a man or animal is conscious, when they are suspended we say that he or it is unconscious; where they are absent, as in a tree, we suppose the object, even if it has life, to be inconscient by its very nature, incapable of sensation no less than empty of thought and will. Where life is not, inconscience seems to us a still more self-evident character of the thing or being.
Man alone is fully conscious, for he alone is aware of himself, reflective on things, in full possession of mental capacities and their aware and observant use.
All things are inhabited by this consciousness, even the things that seem to us inconscient and the consciousness in one form can communicate with or contact the consciousness in another or else penetrate or contain or identify with it. This in one form or another is the true process of all knowledge; the rest is ignorant appearance. All things are one itself; it is the one knower who knows himself everywhere, from one centre or another in the multiplicity of his play. Otherwise no knowledge would be possible.
Excerpt from the book Essays Divine and Human by Sri Aurobindo
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