Eigenlijk voor
onze Wetenschap deze oneindige of ongedetermineerd
Bestaan openbaart zichzelf als een Energie, bekend niet
door zichzelf maar door zijn werken, welke in zijn
beweging golven van energisme opgooit en in hen een
massa van oneindig kleinen; deze, zichzelf groeperend om
grotere oneindig kleinen te vormen, worden een basis
voor alle creaties van de Energie, zelfs degene verste
weg van de materiele basis, voor het optreden van een
wereld van georganiseerde Materie, voor het optreden van
Leven, voor het optreden van Bewustzijn, voor alle nog
steeds onuitgelegde activiteiten van evolutionaire
Natuur.
On the original process are erected a
multitude of processes which we can observe, follow, can
take advantage of many of them, utilise; but they are
none of them, fundamentally, explicable.
Op het originele
proces zijn een massa van processen opgestaan die we
kunnen observeren, volgen, voordeel kunnen trekken uit
velen van hen, benutten;
maar zij zijn geen van hen, fundamenteel,
formuleerbaar.
We
know now that different groupings and a varying number
of electric infinitesimals can produce or serve as the
constituent occasion—miscalled the cause, for here there
seems to be only a necessary antecedent condition,—for
the appearance of larger atomic infinitesimals of
different natures, qualities, powers; but we fail to
discover how these different dispositions can come to
constitute these different atoms,—how
the differentiae in the constituent occasion or cause
necessitate the differentiae in the constituted outcome
or result.
We weten nu dat
afwisselende groeperingen en een variabel aantal van
elektrische oneindig kleinen als begin moment –foutief
benoemd de oorzaak, hier lijkt het erop dat er alleen
een noodzakelijke voorafgaande conditie is, -voor het
uiterlijk van grotere atomische oneindig kleinen van
verscheidene naturen, kwaliteiten, krachten; maar we
falen te ontdekken hoe deze verscheidene talenten tot
het vormen van deze verscheidene atomen komen, - hoe de
differentiae in het begin moment of oorzaak de
differentiae in de geformeerde uitkomst of het
geformeerde resultaat
vereisen.
We know also that certain
combinations of certain invisible atomic infinitesimals
produce or occasion new and visible determinations quite
different in nature, quality and power from the
constituent infinitesimals; but
we fail to discover, for instance,
how a fixed formula for the combination of oxygen and
hydrogen comes to determine the appearance of water
which is evidently something more than a combination of
gases, a new creation, a new form of substance, a
material manifestation of a quite new character.
We weten ook dat
bepaalde combinaties van bepaalde onzichtbare atomische
oneindig kleinen nieuwe en zichtbare determinaties nogal
verschillend van aard, kwaliteit en kracht van de
elementaire oneindig kleinen produceren of laten
voorvallen; maar we falen te ontdekken, bijvoorbeeld,hoe
een vastgestelde formule voor de combinatie van zuurstof
en waterstof komt tot het determineren van het uiterlijk
van water welke duidelijk meer is dan een combinatie
?,
een nieuwe creatie, een nieuwe
vorm van substantie, een materiele manifestatie van een
klaarblijkelijk nieuw karakter.
We see that a seed develops into a
tree, we follow the line of the process of
production and we utilise it; but we
do not discover how a tree can grow out of a seed, how
the life and form of the tree come to be implied in the
substance or energy of the seed or, if that be rather
the fact, how the seed can develop into a tree.
We zien dat een
zaad in een boom ontwikkeld, we volgen de lijn van het
proces van productie en we benutten het; maar we
ontdekken niet hoe een boom uit een zaad kan groeien,
hoe het leven en de vorm van de boom in de substantie of
energie van de zaad te zijn komen geïmplementeerd,
als dat liever het feit is,
hoe het zaad kan ontwikkelen tot een boom.
We
know that genes and chromosomes are the cause of
hereditary transmissions, not only of physical but of
psychological variations; but we do not discover how
psychological characteristics can be contained and
transmitted in this inconscient material vehicle.
We weten dat
genen en chromosomen de oorzaak zijn van erfelijke
overbrengingen, niet
alleen van fysieke maar van psychologische variaties;
maar we ontdekken niet hoe psychologische
karakteristieken in dit onbewust materiele voertuig kan
zijn bevat en
overgebracht.
We do not see or know, but it is
expounded to us as a cogent account of
Nature-process, that a play of
electrons, of atoms and their resultant molecules, of
cells, glands, chemical secretions and physiological
processes manages by their activity on the nerves and
brain of a Shakespeare or a Plato to produce or could be
perhaps the dynamic occasion for the production of a
Hamlet or a Symposium or a Republic; but we fail to
discover or appreciate how such material movements could
have composed or necessitated the composition of these
highest points of thought and
literature: the divergence here of the determinants and
the determination becomes so wide that we are no longer
able to follow the process, much less understand or
utilise.
We zien of weten
niet, maar het is tot ons
gedetailleerd bijgebracht
als een
machtige uitleg
van Natuurproces, dat een spel van elektronen, van
atomen en hun resultante moleculen, van cellen, klieren,
chemische afscheidingen en fysiologische processen
beheren door hun activiteit op de zenuwen en hersenen
van een Shakespeare of een Plato producerend of kunnen
misschien het dynamische moment zijn voor de productie
van een Hamlet of een Symposium of een Republic; maar we
falen te ontdekken of waarderen hoe zulke materiele
bewegingen de compositie van deze hoogste punten van
gedachte en literatuur kunnen hebben samengesteld
of geëist: de
divergentie(diffusie) hier van de determinanten en de
determinatie worden zo wijd dat we niet langer het
proces kunnen volgen, veel minder te begrijpen en
benutten.
These formulae of Science may be
pragmatically correct and infallible, they
may govern the practical how of
Nature's processes, but they do not disclose the
intrinsic how or why; rather they have the air of the
formulae of a cosmic Magician, precise, irresistible,
automatically successful each in its field, but their
rationale is fundamentally unintelligible.
Deze formules
van Wetenschap mogen praktisch/pragmatisch correct en
onfeilbaar zijn, zij
mogen het praktisch hoe van Natuurs’ processen
beheersen, maar zij sluiten
het hoe en waarom
behoren tot een bepaalde natuur
niet uit; liever zij hebben de verschijning van de
formules van een kosmisch Magier, precies,
onweerstaanbaar, automatisch succesvol elk in zijn veld,
maar hun
grondbeginsel is
fundamenteel onbegrijpelijk.
There is more to perplex us; for we
see the original indeterminate Energy throwing out
general determinates of itself,—we might equally in
their relation to the variety of their products call
them generic indeterminates,—with their appropriate
states of substance and determined forms of that
substance: the latter are numerous, sometimes
innumerable variations on the substance-energy which is
their base: but none of these variations seems to be
predetermined
by anything in the nature of the
general indeterminate.
Er is meer om ons te
compliceren; we zien de originele ondeterminante
Energie algemene determinanten van zichzelf uitgooien, -
we zullen gelijk in hun relatie naar de variatie van hun
producten hun generic indeterminanten noemen,- met hun
deugdelijke lagen van substantie en gedetermineerde
vormen van die substantie: de
tweeden zijn
ontelbaar, soms ontelbare variaties op de
substantie-energie welk hun basis is: maar geen van deze
variaties lijken te zijn voorgedetermineerd door iets in
de aard van de algemene non determinant.
An electric Energy produces positive,
negative, neutral forms of itself, forms that are at
once waves and particles; a gaseous state of
energy-substance produces a considerable number of
different gases; a solid state of energy-substance from
which results the earth principle develops into
different forms of earth and rock of many kinds and
numerous minerals and metals; a life principle produces
its vegetable kingdom teeming with a countless foison of
quite different plants, trees, flowers; a principle of
animal life produces an enormous variety of genus,
species, individual variations: so it proceeds
into human life and mind and its
mind-types towards the still unwritten end or perhaps
the yet occult sequel of that unfinished evolutionary
chapter.
Een elektrische
Energie produceert positieve, negatieve, neutrale vormen
van zichzelf, vormen die in
ene golven en deeltjes
zijn; een gasvormige Staat van energiesubstantie
produceert een
aanzienlijk aantal van
verschillende gassen;
een vaste staat van energiesubstantie van
wiens
resultaten het aarde principe ontwikkelt in
verschillende vormen van aarde en steen en veel soorten
en grote aantallen
mineralen en metalen; een levensprincipe produceert zijn
groenten koninkrijk krioelend met ontelbare foison van
verschillende planten, bomen, bloemen; een principe van
dierenleven produceert een
variëteit
van genus, soorten, individuele variaties: zo het gaat
voort in menselijk leven en geest en zijn geestestypen
naar een nog steeds onbeschreven eind of mischien wel de
nog occulte tweede van een niet beëindigd evolutionair
hoofdstuk.
Throughout there is the constant rule
of a general sameness in the original determinate and,
subject to this substantial sameness of basic substance
and nature, a profuse variation in the generic and
individual determinates; an identical law obtains of
sameness or similarity in the genus or species with
numerous variations often meticulously minute in the
individual.
Doorgaans daar
is de constante regel van een algemene gelijkheid
in de originele determinant en, onderworpen aan deze
substantiële gelijkheid van basis substantie en natuur,
een uitbundig geproduceerde variatie in de binnen
een klasse of groep
toepasbare en individuele determinanten; een
identieke wet verkrijgt van gelijkheid of gelijkenis in
de genus of soort met grote aantallen variaties vaak
extreme gedetailleerdheid in het individu.
But
we do not find anything in any general or generic
determinate necessitating the variant determinations
that result from it.
Maar we vinden niet iets in
enig algemene of binnen een klasse of groep toepasbare
determinant eisend de gevarieerde determinaties die
eruit resulteren.
A
necessity of immutable sameness at the base, of free and
unaccountable variations on the surface seems to be the
law; but who or what necessitates or determines? What is
the rationale of the determination, what is its original
truth or its significance? What compels or impels this
exuberant play of varying
possibilities which seem to have no
aim or meaning unless it be the beauty or delight of
creation? A Mind, a seeking and curious inventive
Thought, a hidden determining Will might be there, but
there is no trace of it in the first and fundamental
appearance of material Nature.
Een behoefte van
onveranderbare gelijkheid op de basis, van vrije en
onuitlegbare
variaties op de oppervlakte lijken de wet te zijn; maar
wie of wat eist
determinanten? Wat is het principe van een
determinatie, wat is zijn originele waarheid of zijn
betekenis? Wat drijft of verdrijft dit
exuberant spel van
variërende mogelijkheden welke geen doel of betekenis
lijken te hebben behalve het de schoonheid en delight
van creatie? Een Verstand, een zoekend en nieuwsgierig
uitvindende Gedachte, een verstopt determinerende Will
is daar misschien, maar er is geen aanwijzing van in de
eerste en fundamentele vertoning van materiele Natuur.
A first possible explanation points
to a self-organising dynamic Chance that is at work,—a
paradox necessitated by the appearance of inevitable
order on one side, of unaccountable freak and fantasy on
the other side of the cosmic phenomenon we call Nature.
An inconscient and inconsequent Force, we may say, that
acts at random and creates this or that by a general
chance without any determining principle,—determinations
coming in only as the result of a
persistent repetition of the same
rhythm of action and succeeding because only this
repetitive rhythm could succeed in keeping things in
being,—this is the energy of Nature. But this implies
that somewhere in the origin of things there is a
boundless Possibility or a womb of innumerable
possibilities that are manifested out of it by the
original Energy,—an incalculable Inconscient which
we find some embarrassment in calling
either an Existence or a Non-Existence;
for without some such origin and
basis the appearance and the action of the Energy is
unintelligible.
Een eerst
mogelijke uitleg wijst naar een zelforganiserende
dynamische Kans dat
aan het werk is, - een paradox benodigd door het
voorkomen van onvermijdelijke orde aan de ene kant, van
onuilegbare freak and
fantasie(ongebruikelijk en verzonnenheden)
aan de andere kant van het
kosmische fenomeen dat we Natuur noemen. Een onbewust en
inconsequente Kracht, we mogen zeggen, die willekeurig
handelt en dit en dat creeert door een algemene kans
zonder enig determinerend principe, -determinaties komen
alleen als resultaat van een volhardende herhaling van
hetzelfde ritme of dezelfde actie en slagen omdat alleen
dit herhalende ritme kan slagen in het behouden van
dingen in wezen,
-dir is de energie van Natuur. Maar dit impliceert dat
ergens in het origine van dingen er een grenzeloze
Mogelijkheid of een baarmoeder van grote aantallen
mogelijkheden die eruit zijn gemanifisteerd door de
originele Energie is,- een onberekenbaar Onbewuste welk
we een beetje schaamte vinden om beide Bestaan of een
Non- Bestaan te noemen; zonder
zo’n
origine en basis is het
voorkomen en de actie van de Energie onbegrijpelijk.
Yet an opposite aspect of the nature
of the cosmic phenomenon as we see it
appears to forbid the theory of a
random action generating a persistent order. There is
too much of an iron insistence on order, on a law basing
the possibilities. One would be justified rather in
supposing that there is an inherent imperative Truth of
things unseen by us, but a Truth capable
of manifold manifestation, throwing
out a multitude of possibilities and variants of itself
which the creative Energy by its action turns into so
many realised actualities.
Alsnog een
tegenovergesteld aspect van de natuur van het kosmische
fenomeen zoals we het zien lijkt de theorie van een
willekeurige actie een volhardende orde
makend te verbieden.
Daar is teveel van een ijzeren insistence op orde, een
wet de mogelijkheden
baserend(zettend). Men zal gerechtvaardigd zijn
er van uit gaand dat er een gewortelde
imperatieve(belangwekkende)
Waarheid van dingen ongezien door ons is, maar een
Waarheid capabel tot
meersoortige manifestatie ,
een massa van mogelijkheden en
varianten van zichzelf eruit gooiend welke de creatieve
Energie tot zovele gerealiseerde echtheden omdraait.
This
brings us to a second explanation,—a mechanical
necessity in things, its workings recognisable by us as
so many mechanical laws of Nature;—the necessity, we
might say, of some such secret inherent Truth of things
as we have supposed, governing automatically the
processes we observe in action in the universe.
Dit brengt ons
tot een tweede uitleg,; een mechanische behoefte in
dingen, zijn werkingen herkenbaar
door ons als zovele
mechanische wetten van Natuur;- de behoefte, we mogen
zeggen, van zo’n geheime gewortelde Waarheid van dingen
zoals we ervan uit zijn
gegaan, automatisch
de processen beheersen die we in actie observeren in het
universum.
But a theory of mechanical Necessity
by itself does not elucidate the free play of the
endless unaccountable variations which are visible in
the evolution: there must be behind the Necessity or in
it a law of unity associated with a co-existent but
dependent law of multiplicity, both insisting on
manifestation; but the unity of what, the multiplicity
of what? Mechanical Necessity can give no answer.
Maar een theorie
van mechanische Behoefte door zichzelf zal niet het
vrije spel van de eindeloze onuitlegbare variaties welke
zichtbaar zijn in de evolutie
helder en duidelijk
uitleggen: er moet achter de Behoefte of in de
wet van eenheid associërend met een samen- bestaand maar
afhankelijke wet van grote verscheidend, beide eisend op
manifestatie; maar de eenheid van wat, de grote
verscheidenheid van wat?
Zijn. Mechanische Behoefte kan geen antwoord
geven.
Again the emergence of consciousness
out of the Inconscient is a stumbling-block in the way
of this theory; for it is a phenomenon which can have no
place in an all-pervading truth of inconscient
mechanical Necessity. If there is a necessity which
compels the emergence, it can be only this, that there
is already a consciousness concealed in the Inconscient,
waiting for evolution and when all is ready breaking out
from its prison of apparent Nescience.
Alweer is het
verschijnen van bewustzijn vanuit het Onbewuste een
struikelblok op de weg van deze theorie; het is een
fenomeen welke geen plaats kan hebben in een
alverspreidende waarheid van onbewust mechanisch
Behoefte. Als er een behoefte is welke de verschijning
drijft, het kan alleen dit zijn, dat er al een
bewustzijn is verborgen in het Onbewuste, wachtend op
evolutie en wanneer alles klaar om uit zijn gevangenis
van schijnbare
Onbekendheid te breken.
We may indeed get rid of the
difficulty of the imperative order of things by
supposing that it does not exist, that determinism in
Nature is imposed on it by our thought which needs such
an imperative order to enable it to deal with its
surroundings, but in reality there is no such thing;
there is only a Force experimenting in a random action
of infinitesimals which build up in their general
results different determinations by a repetitive
persistence operative in the sum of their action; thus
we go back from Necessity to Chance as the basis of our
existence.
We mogen
inderdaad van de moeilijkheid van de
imperatieve(belanghebbende) orde van dingen afkomen door
ervan uit te gaan dat het niet bestaat, dat determinisme
in Natuur is erop opgelegd door onze gedachten welke een
zo een imperatieve(hoogstbelanghebbende)orde nodig heeft
om het te doen omgaan met zijn omgevingen, maar in
realiteit is er niet zoiets; er is alleen een Kracht
experimenterend in een willekeurige actie van oneindig
kleinen welke in hun algemene resultaten verschillende
determinaties opbouwen door een herhalende
volhardendheid operatief in de
som van hun actie;
dus we gaan terug van Behoefte naar Kans als de basis
van ons bestaan.
But what then is this Mind, this
Consciousness which differs so radically from the Energy
that produced it that for its action it has to impose
its idea and need of order on the world she has made and
in which it is obliged to live? There would then be the
double contradiction of consciousness emerging from a
fundamental Inconscience and of a
Mind of order and reason manifesting as the brilliant
final consequence of a world created by inconscient
Chance. These things may be possible, but they need a
better explanation than any yet given before we can
accord to them our acceptance.
Maar wat is dan
dit Verstand, dit Bewustzijn welk zo radicaal verschilt
van de Energie dat het produceerde dat het voor zijn
actie zijn idee en behoefte aan orde op de wereld die
zij heeft gemaakt en in welk het is
geforceerd te leven
moet opleggen? Er zal dan een dubbele contradictie zijn
van bewustzijn te voorschijn
komend vanuit een fundamenteel Onbewuste en van
een Verstand van orde en reden manifesterend als de
briljante laatste consequentie van een wereld gecreëerd
door onbewuste Kans. Deze dingen kunnen mogelijk zijn,
maar zij hebben een betere uitleg nodig dan enig al
gegeven voordat we onze acceptatie aan hen akkoord
kunnen geven.
This opens the way for other
explanations which make Consciousness the creator of
this world out of an apparent original Inconscience.
Dit opent de weg
voor andere uitleggen welk Bewustzijn de maker van deze
wereld vanuit een schijnbaar origineel Onbewuste maakt.
A Mind, a Will seems to have imagined
and organised the universe, but it has veiled itself
behind its creation; its first erection has been this
screen of an inconscient Energy and a material form of
substance, at once a disguise of its
presence and a plastic creative basis
on which it could work as an artisan uses for his
production of forms and patterns a dumb and obedient
material.
Een Verstand,
een Wil lijken erop
een universum te hebben verzonnen en georganiseerd, maar
het heeft zichzelf bedekt achter zijn creatie; zijn
eerste opstand is dit scherm van een onbewuste Energie
en een materiele vorm van substantie geweest,
in ene een vermomming
van zijn aanwezigheid en een plastische creatieve basis
op welk het kan werken als een
handwerkartiest een
dom en
onwillig
material gebruikt voor zijn productie van vormen en
patronen.
All
these things we see around us are then the thoughts of
an extra-cosmic Divinity, a Being with an omnipotent and
omniscient Mind and Will, who is responsible for the
mathematical law of the physical universe, for its
artistry of beauty, for its strange play of samenesses
and variations, of concordances and discords, of
combining and intermingling opposites, for the drama of
consciousness struggling to exist and seeking to affirm
itself in an inconscient universal order.
Al deze dingen
die we om ons heen zien zijn dan de gedachten van een
extra-kosmische Goddelijkheid, een Wezen met een
almachtig en alwetende
Verstand en Wil, wie verantwoordelijk voor de
mathematische wet van de fysieke natuur is, voor zijn
artistiekheid van schoonheid, voor zijn vreemde spel van
gelijkheden en
variaties, van …… en ………, van tegengesteldheden
combineren en mixen, voor de drama van bewustzijn
ploeterend te bestaan en te zoeken om zichzelf te
erkennen in een
onbewuste universele orde.
The fact that this Divinity is
invisible to us, undiscoverable by our mind and senses,
offers no difficulty, since self-evidence or direct sign
of an extra-cosmic Creator could not be expected in a
cosmos which is void of his presence: the patent signals
everywhere of the works of an Intelligence, of law,
design, formula, adaptation of means to end, constant
and inexhaustible invention, fantasy even but restrained
by an ordering Reason might be considered sufficient
proof of this origin of things.
Het feit dat
deze Goddelijkheid onzichtbaar voor ons is, niet
ontdekbaar door ons verstand en zintuigen, geeft geen
moeilijkheid, sinds eigenbewijs of direct teken van een
extra- kosmische Maker niet kan worden verwacht in een
kosmos welke leeg is van zijn aanwezigheid: de
duidelijke tekens
overal van de werken van een Intelligentie, een wet,
ontwerp, formule, aanpassing van
middelen te eindigen,
constante en
onuitputbare uitvinding, zelfs fantasie maar beperkt
door een ordenend Reden mogen als genoeg bewijs worden
gezien voor dit origine van dingen.
Or
if this Creator is not entirely supracosmic, but is also
immanent in his works, even then there need be no other
sign of him,—except indeed to some consciousness
evolving in this inconscient world, but only when its
evolution reached a point at which it could become aware
of the indwelling Presence.
Of als deze
Maker niet helemaal suprakosmisch is, maar ook overal in
zijn werk aanwezig is, zelfs dan is er geen ander teken
van hem nodig, -behalve natuurlijk voor wat bewustzijn
evoluerend in deze onbewuste wereld, maar alleen wanneer
zijn evolutie een punt bereikt bij welk het
bewust kan worden van
de insijpelende
Aanwezigheid.
The intervention of this evolving
consciousness would not be a difficulty, since there
would be no contradiction of the basic nature of things
in its appearance; an omnipotent Mind could easily
infuse something of itself into its creatures.
De interventie
van dit evoluerend bewustzijn zal geen moeilijkheid
zijn, sinds er geen contradictie van de basis natuur van
dingen in zijn voorkomen kunnen zijn; een al Verstand
kan makkelijk iets van zichzelf in zijn creaturen
prenten.
One difficulty machtig; it is the
arbitrary nature of the creation, the
incomprehensibility of its purpose,
the crude meaninglessness of its law of unnecessary
ignorance, strife and suffering, its ending without
denouement or issue.
Een moeilijkheid
blijft; het is de
willekeurige gebaseerde natuur van de creatie, de
onbehandelbaarheid van zijn bedoeling,
de rauwe betekenisloosheid van zijn wet van onnodige
onwetendheid, onenigheid en lijden, zijn eindigen zonder
uitkomst of thema.
A play?
But why this stamp of so many
undivine elements and characters in the play of One
whose nature must be supposed to be divine? To the
suggestion that what we see worked out in the world is
the thoughts of God, the retort can be made that God
could well have had better thoughts and the best thought
of all would have been to refrain from the creation of
an unhappy and unintelligible
universe.
Een
toneelstuk? Maar
waarom deze zegel van zoveel ongoddelijke elementen en
karakters in het toneelstuk van Eén wiens natuur
goddelijk zou moeten zijn?
Uit de suggestie dat
wat we zien uitgewerkt in de wereld zijn de gedachten
van God, de tegenspraak kan zijn gemaakt dat God
gemakkelijk betere gedachten kan hebben gehad en de
beste van allen zal zijn geweest zich onthouden
van de creatie van een
ongelukkig en onbegrijpelijk universum.
All theistic explanations of
existence starting from an extra-cosmic Deity stumble
over this difficulty and can only evade it; it would
disappear only if the Creator were, even though
exceeding the creation, yet immanent in it, himself in
some sort both the player and the play, an Infinite
casting infinite possibilities into the set form of an
evolutionary cosmic order.
Alle
theïstische uitleggen
van bestaan startend vanuit een extrakosmische
Godheid
struikelen over deze
moeilijkheid en kunnen het alleen
evaden; het zal alleen
verdwijnen als de Maker, zelfs
als
het voorbij de creatie gaat, alsnog het overal aanwezig
in is, hijzelf in
soort van beide de
speler en het spel, een Oneindige oneindige
mogelijkheden vormend
in een vaste vorm van
een evolutionair kosmische orde.
On that hypothesis, there must be
behind the action of the material Energy a secret
involved Consciousness, cosmic, infinite, building up
through the action of that frontal Energy its means of
an evolutionary manifestation, a creation out of itself
in the boundless finite of the material universe.
Op die
hypothese, er moet achter de actie van een materiale
Energie een geheim
participerend Bewustzijn zijn, kosmisch,
oneindig, opbouwend door de actie van die frontale
Energie zijn middelen
van een evolutionaire manifestatie, een creatie vanuit
zichzelf in het grenzeloze eindige van het materiele
universum.
The apparent inconscience of the
material Energy would be an indispensable condition for
the structure of the material world-substance in which
this Consciousness intends to involve itself so that it
may grow by evolution out of its apparent opposite; for
without some such device a complete involution would be
impossible.
De schijnbaar
onbewustheid van de materiele Energie zal een
niet weg te denken
conditie voor de structuur van de materiele
wereldsubstantie in welk dit bewustzijn zichzelf bedoeld
te participeren zo dat het mag groeien door evolutie uit
zijn schijnbare tegenpool zijn; zonder zo’n soort
hulpmiddel zal een
complete involutie onmogelijk zijn.
If
there is such a creation by the Infinite out of itself,
it must be the manifestation, in a material disguise, of
truths or powers of its own being: the forms or vehicles
of these truths or powers would be the basic general or
fundamental determinates we see in Nature; the
particular determinates, which otherwise are
unaccountable variations that have emerged from the
vague general stuff in which they originate, would be
the appropriate forms or vehicles of the possibilities
that the truths or powers residing in these fundamentals
bore within them.
Als er zo’n
creatie is door het Oneindige uit zichzelf, het moet de
manifestatie zijn, in een materiele vermomming, van
waarheden en krachten van zijn eigen wezen: de vormen of
voertuigen van deze waarheden of krachten zullen het
basis algemene zijn of fundamentele determinanten die we
in Natuur zien; de specifieke determinanten, welk
anderzijds
onuitlegbare variaties zijn
die verschenen zijn vanuit het
vage algemene spul
in welk zij ontstaan,
zullen de geschikte vormen of voertuigen van de
mogelijkheden zijn die de waarheden of krachten gelegen
in deze fundamentelen
in hen zijn gegraven.
The principle of free variation of
possibilities natural to an infinite Consciousness would
be the explanation of the aspect of inconscient Chance
of which we are aware in the workings
of Nature,—inconscient only in appearance and so
appearing because of the complete involution in Matter,
because of the veil with which the secret Consciousness
has disguised its presence.
Het principe van
vrije variatie van mogelijkheden natuurlijk voor een
oneindig Bewustzijn zal de verklaring zijn van het
aspect van onbewuste Kans van welk we bewust zijn in de
werkingen der Natuur, -alleen onbewust in de
verschijning en zo verschijnend door de complete
involutie van Materie, door de bedekking met welke het
geheime Bewustzijn zijn aanwezigheid heeft vermomd.
The principle of truths, real powers
of the Infinite imperatively fulfilling themselves would
be the explanation of the opposite aspect of a
mechanical
Necessity which we see in
Nature,—mechanical in appearance only and so appearing
because of the same veil of Inconscience.
Het principe van
waarheden, echte krachten van het Oneindige zichzelf
gebiedend te vervullen zal de verklaring zijn van het
tegenovergestelde aspect van een mechanische
Benodigdheid welk we zien in Natuur,- alleen mechanisch
in verschijning en zo verschijnend door dezelfde
bedekking van Onbewustheid.
It would then be perfectly
intelligible why the Inconscient does its works with a
constant principle of mathematical architecture, of
design, of effective arrangement of numbers, of
adaptation of means to ends, of inexhaustible device and
invention, one might almost say, a constant experimental
skill and an automatism of purpose.
Het zou dan
perfect begrijpbaar zijn waarom de Onbewustheid zijn
werk doet met een constant principe van mathematische
architectuur, van ontwerp, van effectief arrangement van
nummers, van adaptatie van
means to end, van
onuitputbare werktuigen en uitvinding, men kan bijna
zeggen, een constante experimentele capaciteit en
automatisme van
bedoeling.
The appearance of consciousness out
of an apparent Inconscience would also be no longer
inexplicable.
De verschijning
van bewustzijn vanuit een blijkbare Onbewustheid zal ook
niet langer onformuleerbaar zijn.
All the unexplained processes of
Nature would find their meaning and their place if this
hypothesis proved to be tenable.
Alle
onuitgelegde processen van Natuur zullen hun betekenis
en plaats vinden als deze hypothesis
correct blijkt te zijn.
Energy
seems to create substance, but, in reality, as existence
is inherent in Consciousness-Force, so also substance
would be inherent in Energy,—the Energy a
manifestation of the Force, substance
a manifestation of the secret Existence.
Energie blijkt
substantie te creëren, maar, in realiteit, als bestaan
geworteld in Bewustzijnskracht is, zal dus ook
substantie geworteld zijn in Energie, -de Energie een
manifestatie van de Kracht, substantie een manifestatie
van het geheime Bestaan.
But as it is a spiritual substance,
it would not be apprehended by the material sense until
it is given by Energy the forms of Matter seizable by
that sense.
Maar omdat het
een spirituele substantie is, zal het niet apprehended
zijn door het materiele gevoel totdat het gegeven is
door Energie de vormen van Materie grijpbaar door dat
gevoel.
One begins to understand also how
arrangement of design, quantity and number can be a base
for the manifestation of quality and property; for
design, quantity and number are powers of
existence-substance, quality and property are powers
of the consciousness and its force
that reside in the existence; they can then be made
manifest and operative by a rhythm and process of
substance.
Men begint ook
te begrijpen hoe arrangement van ontwerp, kwantiteit en
nummer kunne een basis zijn voor de manifestatie van
kwaliteit en eigenschap;
voor ontwerp, kwantiteit en nummer zijn krachten van
bestaanssubstantie, kwaliteit en
eigenschap zijn
krachten van het bewustzijn en zijn kracht dat in het
bestaan huizen; zij kunnen dan gemanifesteerd en
operatief gemaakt worden
door een ritme en proces van substantie.
The growth of the tree out of the
seed would be accounted for, like all other similar
phenomena, by the indwelling presence of what we have
called the Real-Idea; the Infinite's self-perception of
the significant form, the living body of
its power of existence that has to
emerge from its own self-compression in
energy-substance, would be carried internally in the
form of the seed, carried in the occult consciousness
involved in that form, and would naturally
evolve out of it.
De groei van de
boom vanuit een zaad zal
verklaard zijn voor, zoals alle andere
vergelijkbare fenomenen, door de insijpelende
aanwezigheid van wat we Echt-Idee
gedoopt hebben; het Oneindige’s zelfperceptie van de
betekenisvolle vorm
There would be no difficulty either
in understanding on this principle how
infinitesimals of a material
character like the gene and the chromosome can carry in
them
psychological elements to be
transmitted to the physical form that has to emerge from
the
human seed; it would be at bottom on
the same principle in the objectivity of Matter as that
which we find in our subjective
experience,—for we see that the subconscient physical
carries in it
a mental psychological content,
impressions of past events, habits, fixed mental and
vital
formations, fixed forms of character,
and sends them up by an occult process to the waking
consciousness, thus originating or
influencing many activities of our nature.
On the same basis there would be no
difficulty in understanding why the physiological
functionings of the body help to
determine the mind's psychological actions: for the body
is not
mere unconscious Matter: it is a
structure of a secretly conscious Energy that has taken
form in
it. Itself occultly conscious, it is,
at the same time, the vehicle of expression of an overt
Consciousness that has emerged and is
self-aware in our physical energy-substance. The body's
functionings are a necessary
machinery or instrumentation for the movements of this
mental
Inhabitant; it is only by setting the
corporeal instrument in motion that the Conscious Being
emerging, evolving in it can transmit
its mind formations, will formations and turn them into
a
physical manifestation of itself in
Matter. The capacity, the processes of the instrument
must to a
certain extent reshape the mind
formations in their transition from mental shape into
physical
expression; its workings are
necessary and must exercise their influence before that
expression
can become actual. The bodily
instrument may even in some directions dominate its
user; it may
too by a force of habit suggest or
create involuntary reactions of the consciousness
inhabiting it
before the working Mind and Will can
control or interfere. All this is possible because the
body has
a “subconscient” consciousness of its
own which counts in our total
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self-expression; even, if we look at
this outer instrumentation only, we can conclude that
body
determines mind, but this is only a
minor truth and the major Truth is that mind determines
body.
In this view a still deeper Truth
becomes conceivable; a spiritual entity ensouling the
substance
that veils it is the original
determinant of both mind and body. On the other side, in
the opposite
order of process,—that by which the
mind can transmit its ideas and commands to the body,
can
train it to be an instrument for new
action, can even so impress it with its habitual demands
or
orders that the physical instinct
carries them out automatically even when the mind is no
longer
consciously willing them, those also
more unusual but well attested by which to an
extraordinary
and hardly limitable extent the mind
can learn to determine the reactions of the body even to
the
overriding of its normal law or
conditions of action,—these and other otherwise
unaccountable
aspects of the relation between these
two elements of our being become easily understandable:
for it is the secret consciousness in
the living matter that receives from its greater
companion; it
is this in the body that in its own
involved and occult fashion perceives or feels the
demand on it
and obeys the emerged or evolved
consciousness which presides over the body. Finally, the
conception of a divine Mind and Will
creating the cosmos becomes justifiable, while at the
same
time the perplexing elements in it
which our reasoning mentality refuses to ascribe to an
arbitrary
fiat of the Creator, find their
explanation as inevitable phenomena of a Consciousness
emerging
with difficulty out of its
opposite—but with the mission to override these contrary
phenomena
and manifest by a slow and difficult
evolution its greater reality and true nature.
But an approach from the material end
of Existence cannot give us any certitude of validity
for
this hypothesis or for that matter
for any other explanation of Nature and her procedure:
the veil
cast by the original Inconscience is
too thick for the Mind to pierce and it is behind this
veil that is
hidden the secret origination of what
is manifested; there are seated the truths and powers
underlying the phenomena and
processes that appear to us in the material front of
Nature. To
know with
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greater certitude we must follow the
curve of evolving consciousness until it arrives at a
height
and largeness of self-enlightenment
in which the primal secret is self-discovered; for
presumably
it must evolve, must eventually bring
out what was held from the beginning by the occult
original
Consciousness in things of which it
is a gradual manifestation. In Life it would be clearly
hopeless
to seek for the truth; for Life
begins with a formulation in which consciousness is
still submental
and therefore to us as mental beings
appears as inconscient or at most subconscious, and our
own investigation into this stage of
life studying it from outside cannot be more fruitful of
the
secret truth than our examination of
Matter. Even when mind develops in life, its first
functional
aspect is a mentality involved in
action, in vital and physical needs and preoccupations,
in
impulses, desires, sensations,
emotions, unable to stand back from these things and
observe and
know them. In the human mind there is
the first hope of understanding, discovery, a free
comprehension; here we might seem to
be coming to the possibility of self-knowledge and
world-knowledge. But in fact our mind
can at first only observe facts and processes and for
the
rest it has to make deductions and
inferences, to construct hypotheses, to reason, to
speculate.
In order to discover the secret of
Consciousness it would have to know itself and determine
the
reality of its own being and process;
but as in animal life the emerging Consciousness is
involved
in vital action and movement, so in
the human being mind-consciousness is involved in its
own
whirl of thoughts, an activity in
which it is carried on without rest and in which its
very reasonings
and speculations are determined in
their tendency, trend, conditions by its own
temperament,
mental turn, past formation and line
of energy, inclination, preference, an inborn natural
selection,—we do not freely determine
our thinking according to the truth of things, it is
determined for us by our nature. We
can indeed stand back with a certain detachment and
observe the workings of the mental
Energy in us; but it is still only its process that we
see and
not any original source of our mental
determinations: we can build theories and hypotheses of
the process of Mind, but a veil is
still there over the inner secret
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of ourselves, our consciousness, our
total nature.
It is only when we follow the yogic
process of quieting the mind itself that a profounder
result
of our self-observation becomes
possible. For first we discover that mind is a subtle
substance, a
general determinate—or generic
indeterminate—which mental energy when it operates
throws
into forms or particular
determinations of itself, thoughts, concepts, percepts,
mental sentiments,
activities of will and reactions of
feeling, but which, when the energy is quiescent, can
live either in
an inert torpor or in an immobile
silence and peace of self-existence. Next we see that
the
determinations of our mind do not all
proceed from itself; for waves and currents of mental
energy enter into it from outside:
these take form in it or appear already formed from some
universal Mind or from other minds
and are accepted by us as our own thinking. We can
perceive
also an occult or subliminal mind in
ourselves from which thoughts and perceptions and
will-impulses and mental feelings
arise; we can perceive too higher planes of
consciousness from
which a superior mind energy works
through us or upon us. Finally we discover that that
which
observes all this is a mental being
supporting the mind substance and mind energy; without
this
presence, their upholder and source
of sanctions, they could not exist or operate. This
mental
being or Purusha first appears as a
silent witness and, if that were all, we would have to
accept
the determinations of mind as a
phenomenal activity imposed upon the being by Nature, by
Prakriti, or else as a creation
presented to it by Prakriti, a world of thought which
Nature
constructs and offers to the
observing Purusha. But afterwards we find that the
Purusha, the
mental being, can depart from its
posture of a silent or accepting Witness; it can become
the
source of reactions, accept, reject,
even rule and regulate, become the giver of the command,
the knower. A knowledge also arises
that this mind-substance manifests the mental being, is
its
own expressive substance and the
mental energy is its own consciousness-force, so that it
is
reasonable to conclude that all mind
determinations arise from the being of the Purusha. But
this
conclusion is complicated by the fact
that from another viewpoint our personal mind seems to
be
little more than a
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formation of universal Mind, an
engine for the reception, modification, propagation of
cosmic
thought-waves, idea-currents,
will-suggestions, waves of feeling, sense-suggestions,
form-suggestions. It has no doubt its
own already realised expression, predispositions,
propensities, personal temperament
and nature; what comes from the universal can only find
a
place there if it is accepted and
assimilated into the self-expression of the individual
mental being,
the personal Prakriti of the Purusha.
But still, in view of these complexities, the question
remains
entire whether all this evolution and
action is a phenomenal creation by some universal Energy
presented to the mental being or an
activity imposed by Mind-Energy on the Purusha's
indeterminate, perhaps indeterminable
existence, or whether the whole is something
predetermined by some dynamic truth
of Self within and only manifested on the mind surface.
To
know that we would have to touch or
to enter into a cosmic state of being and consciousness
to
which the totality of things and
their integral principle would be better manifest than
to our limited
mind experience.
Overmind consciousness is such a
state or principle beyond individual mind, beyond even
universal mind in the Ignorance; it
carries in itself a first direct and masterful cognition
of cosmic
truth: here then we might hope to
understand something of the original working of things,
get
some insight into the fundamental
movements of cosmic Nature. One thing indeed becomes
clear; it is self-evident here that
both the individual and the cosmos come from a
transcendent
Reality which takes form in them: the
mind and life of the individual being, its self in
nature must
therefore be a partial
self-expression of the cosmic Being and, both through
that and directly, a
self-expression of the transcendent
Reality,—a conditional and half-veiled expression it may
be,
but still that is its significance.
But also we see that what the expression shall be is
also
determined by the individual himself:
only what he can in his nature receive, assimilate,
formulate,
his portion of the cosmic being or of
the Reality, can find shape in his mind and life and
physical
parts; something that derives from
Reality, something that is in the cosmos he expresses,
but in
the terms of his own self-expression,
in the terms of
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his own nature. But the original
question set out for us by the phenomenon of the
universe is not
solved by the overmind knowledge,—the
question, in this case, whether the building of thought,
experience, world of perceptions of
the mental Person, the mind Purusha, is truly a
self-expression, a self-determination
proceeding from some truth of his own spiritual being, a
manifestation of that truth's dynamic
possibilities, or whether it is not rather a creation or
construction presented to him by
Nature, by Prakriti, and only in the sense of being
individualised
in his personal formation of that
Nature can it be said to be his own or dependent on him;
or,
again, it might be a play of a cosmic
Imagination, a fantasia of the Infinite imposed on the
blank
indeterminable of his own eternal
pure existence. These are the three views of creation
that
seem to have an equal chance of being
right, and mind is incapable of definitely deciding
between
them; for each view is armed with its
own mental logic and its appeal to intuition and
experience.
Overmind seems to add to the
perplexity, for the overmental view of things allows
each
possibility to formulate itself in
its own independent right and realise its own existence
in
cognition, in dynamic
self-presentation, in substantiating experience.
In Overmind, in all the higher ranges
of the mind, we find recurring the dichotomy of a pure
silent self without feature or
qualities or relations, self-existent, self-poised,
self-sufficient, and the
mighty dynamis of a determinative
knowledge-power, of a creative consciousness and force
which precipitates itself into the
forms of the universe. This opposition which is yet a
collocation,
as if these two were correlatives or
complementaries, although apparent contradictions of
each
other, sublimates itself into the
co-existence of an impersonal Brahman without qualities,
a
fundamental divine Reality free from
all relations or determinates, and a Brahman with
infinite
qualities, a fundamental divine
Reality who is the source and container and master of
all relations
and determinations—Nirguna, Saguna.
If we pursue the Nirguna into a farthest possible
self-experience, we arrive at a
supreme Absolute void of all relations and
determinations, the
ineffable first and last word of
existence. If we enter through the Saguna into some
ultimate
possible of experience, we arrive at
a
Page 310
divine Absolute, a personal supreme
and omnipresent Godhead, transcendent as well as
universal, an infinite Master of all
relations and determinations who can uphold in his being
a
million universes and pervade each
with a single ray of his self-light and a single degree
of his
ineffable existence. The overmind
consciousness maintains equally these two truths of the
Eternal
which face the mind as mutually
exclusive alternatives; it admits both as supreme
aspects of one
Reality: somewhere, then, behind them
there must be a still greater Transcendence which
originates them or upholds them both
in its supreme Eternity. But what can that be of which
such
opposites are equal truths, unless it
be an original indeterminable Mystery of which any
knowledge, any understanding by the
mind is impossible? We can know it indeed to some
degree,
in some kind of experience or
realisation, by its aspects, powers, constant series of
fundamental
negatives and positives through which
we have to pursue it, independently in either or
integrally in
both together; but in the last resort
it seems to escape even from the highest mentality and
remain unknowable.
But if the supreme Absolute is indeed
a pure Indeterminable, then no creation, no
manifestation, no universe is
possible. And yet the universe exists. What then is it
that creates
this contradiction, is able to effect
the impossible, bring this insoluble riddle of
self-division into
existence? A Power of some kind it
must be, and since the Absolute is the sole reality, the
one
origin of all things, this Power must
proceed from it, must have some relation with it, a
connection, a dependence. For if it
is quite other than the supreme Reality, a cosmic
Imagination
imposing its determinations on the
eternal blank of the Indeterminable, then the sole
existence of
an absolute Parabrahman is no longer
admissible; there is then a dualism at the source of
things,—not substantially different
from the Sankhya dualism of Soul and Nature. If it is a
Power,
the sole Power indeed, of the
Absolute, we have this logical impossibility that the
existence of the
Supreme Being and the Power of his
existence are entirely opposite to each other, two
supreme
contradictories; for Brahman is free
from all possibility of relations and determinations,
but Maya
is a creative Imagination imposing
these very things upon it, an originator of
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relations and determinations of which
Brahman must necessarily be the supporter and
witness,—to the logical reason an
inadmissible formula. If it is accepted, it can only be
as a
suprarational mystery, something
neither real nor unreal, inexplicable in its nature,
anirvacan\=iya.
But the difficulties are so great
that it can be accepted only if it imposes itself
irresistibly as the
inevitable ultimate, the end and
summit of metaphysical inquiry and spiritual experience.
For even
if all things are illusory creations,
they must have at least a subjective existence and they
can
exist nowhere except in the
consciousness of the Sole Existence; they are then
subjective
determinations of the Indeterminable.
If, on the contrary, the determinations of this Power
are
real creations, out of what are they
determined, what is their substance? It is not possible
that
they are made out of a Nothing, a
Non-Existence other than the Absolute; for that will
erect a
new dualism, a great positive Zero
over against the greater indeterminable x we have
supposed
to be the one Reality. It is evident
therefore that the Reality cannot be a rigid
Indeterminable.
Whatever is created must be of it and
in it, and what is of the substance of the utterly Real
must
itself be real: a vast baseless
negation of reality purporting to be real cannot be the
sole outcome
of the eternal Truth, the Infinite
Existence. It is perfectly understandable that the
Absolute is and
must be indeterminable in the sense
that it cannot be limited by any determination or any
sum of
possible determinations, but not in
the sense that it is incapable of self-determination.
The
Supreme Existence cannot be incapable
of creating true self-determinations of its being,
incapable
of upholding a real self-creation or
manifestation in its self-existent infinite.
Overmind, then, gives us no final and
positive solution; it is in a supramental cognition
beyond
it that we are left to seek for an
answer. A supramental Truth-Consciousness is at once the
self-awareness of the Infinite and
Eternal and a power of self-determination inherent in
that
self-awareness; the first is its
foundation and status, the second is its power of being,
the
dynamis of its self-existence. All
that a timeless eternity of self-awareness sees in
itself as truth
of being, the conscious power of its
being manifests in Time-eternity. To Supermind therefore
Page 312
the Supreme is not a rigid
Indeterminable, an all-negating Absolute; an infinite of
being complete
to itself in its own immutable purity
of existence, its sole power a pure consciousness able
only to
dwell on the being's changeless
eternity, on the immobile delight of its sheer
self-existence, is not
the whole Reality. The Infinite of
Being must also be an Infinite of Power; containing in
itself an
eternal repose and quiescence, it
must also be capable of an eternal action and creation:
but this
too must be an action in itself, a
creation out of its own self eternal and infinite, since
there could
be nothing else out of which it could
create; any basis of creation seeming to be other than
itself
must be still really in itself and of
itself and could not be something foreign to its
existence. An
infinite Power cannot be solely a
Force resting in a pure inactive sameness, an immutable
quiescence; it must have in it
endless powers of its being and energy: an infinite
Consciousness
must hold within it endless truths of
its own self-awareness. These in action would appear to
our
cognition as aspects of its being, to
our spiritual sense as powers and movements of its
dynamis,
to our aesthesis as instruments and
formulations of its delight of existence. Creation would
then
be a self-manifestation: it would be
an ordered deploying of the infinite possibilities of
the Infinite.
But every possibility implies a truth
of being behind it, a reality in the Existent; for
without that
supporting truth there could not be
any possibles. In manifestation a fundamental reality of
the
Existent would appear to our
cognition as a fundamental spiritual aspect of the
Divine Absolute;
out of it would emerge all its
possible manifestations, its innate dynamisms: these
again must
create or rather bring out of a
non-manifest latency their own significant forms,
expressive
powers, native processes; their own
being would develop their own becoming, svar\=upa,
svabh\=ava. This then would be the
complete process of creation: but in our mind we do not
see
the complete process, we see only
possibilities that determine themselves into actualities
and,
though we infer or conjecture, we are
not sure of a necessity, a predetermining truth, an
imperative behind them which
capacitates the possibilities, decides the actualities.
Our mind is an
observer of actuals, an inventor or
discoverer of possibilities, but not a seer of the
occult
imperatives that necessitate
Page 313
the movements and forms of a
creation: for in the front of universal existence there
are only
forces determining results by some
balance of the meeting of their powers; the original
Determinant or determinants, if it or
they exist, are veiled from us by our ignorance. But to
the
supramental Truth-Consciousness these
imperatives would be apparent, would be the very stuff
of its seeing and experience: in the
supramental creative process the imperatives, the nexus
of
possibilities, the resultant
actualities would be a single whole, an indivisible
movement; the
possibilities and actualities would
carry in themselves the inevitability of their
originating
imperative,—all their results, all
their creation would be the body of the Truth which they
manifest
in predetermined significant forms
and powers of the All-Existence.
Our fundamental cognition of the
Absolute, our substantial spiritual experience of it is
the
intuition or the direct experience of
an infinite and eternal Existence, an infinite and
eternal
Consciousness, an infinite and
eternal Delight of Existence. In overmental and mental
cognition it
is possible to make discrete and even
to separate this original unity into three self-existent
aspects: for we can experience a pure
causeless eternal Bliss so intense that we are that
alone;
existence, consciousness seem to be
swallowed up in it, no longer ostensibly in presence; a
similar experience of pure and
absolute consciousness and a similar exclusive identity
with it is
possible, and there can be too a like
identifying experience of pure and absolute existence.
But to
a supermind cognition these three are
always an inseparable Trinity, even though one can stand
in front of the others and manifest
its own spiritual determinates; for each has its primal
aspects
or its inherent self-formations, but
all of these together are original to the triune
Absolute. Love,
Joy and Beauty are the fundamental
determinates of the Divine Delight of Existence, and we
can
see at once that these are of the
very stuff and nature of that Delight: they are not
alien
impositions on the being of the
Absolute or creations supported by it but outside it;
they are
truths of its being, native to its
consciousness, powers of its force of existence. So too
is it with
the fundamental determinates of the
absolute consciousness,—knowledge and will; they
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are truths and powers of the original
Consciousness-Force and are inherent in its very nature.
This authenticity becomes still more
evident when we regard the fundamental spiritual
determinates of the absolute
Existence; they are its
