Concentration of Conscious-Force Is the Mechanism of Creation

If we then start our review from the primacy of the one Existent, rather than trying to come up with some way that Non-Existence could spawn Existence, we come back to the recognition that the material world, and the forces that constitute and act within it, are secondary or derivative powers of the one primary Existence, having the nature of Sat-Chit-Ananda (Existence-Consciousness-Bliss).

As we have discussed in previous posts, the reversal of consciousness necessary to see things from this direction is similar to that required to move the earth out of the center of the solar system and have it rotating around the sun, which in turn, with its entire planetary system is moving within the Milky Way Galaxy which is just one of an incomprehensible number of galaxies spinning in the entire known Universe.

If we thus start with the reality of the one Existent, all encompassing, all knowing, all powerful and all blissful which can, for its own reasons and purposes, specifically target and limit knowledge and power of action within each of the forms it creates, we can now draw a more or less direct line from the all-powerful Consciousness-Force of Existence to the ever-more-limited forms that only express a small portion of the complete consciousness to carry out their function in a larger whole of existence and manifestation.

The one Existent embodies Consciousness-Force and through concentration of consciousness-force (tapas or tapasya), the potentialities inherent within Existence can become manifested. This is then a mechanism for the creation of the universe.

Sri Aurobindo points out that the concept of Tapasya is frequently misconstrued through translations that call it “penance”. The root word means “heat” and it is really through a focus, a concentration, a drawing together of a force of energy focused on a particular goal, aspect, or object, that all is created. The Taittiriya Upanishad in fact takes us through an extensive review of the power of Tapasya to bring out inherent knowledge. Sri Aurobindo points out that for the one Absolute, the Existent, “it is the integral Tapas of an integral consciousness in an indivisible Existence.”

Sri Aurobindo, The Life Divine, Book 2, Part I, Chapter 12, The Origin of the Ignorance, pp. 570-571

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