The Will and Determination of Nature

The mental being is fixated on reviewing outer circumstances and trying to determine and assign cause and effect for circumstances that arise in the world and the reactions to them.  There is a focus on mechanical causes, with heavy emphasis on physical and vital formations that bring about certain results.  However, there remains the deeper truth which we can observe, if we look carefully at Nature’s action, and this deeper truth is actually the cause and origin of the outer actions that arise from what we may call the “will in Nature”.    When we see a giant sequoia tree grow from a very tiny seed, we try to find mental explanations for this, but at a certain point, there must be some “first cause” to the phenomena.  This first cause we may call the “will in Nature”.  We can see this pressure behind all beings and circumstances manifested in life, and it is this which must eventually win through against the resistance and obstacles posed by the status of Matter, Life and Mind at any point in time in their evolutionary process.

Sri Aurobindo notes:  “But there is another power than that of external circumstance which we have a right to take into consideration.  For behind all the external circumstances and necessities of which we are more easily aware in Nature, there is always an internal necessity in the being, a will and a design in Nature itself which precedes the outward signals of its development and in spite of all obstacles and failures must in the long end inevitably get itself realised.  Nowadays we can see this truth everywhere in Nature down to her lowest forms, a will in the very seed of the being, not quite conscious or only partially conscious in the forms itself, but still present there in Nature.  It is subconscious or even inconscient if you like, but it is still a blind will, a mute idea which contains beforehand the form it is going to create, is aware of a necessity other than the environmental, a necessity contained in the very being itself, and creates persistently and inevitably a form that best answers to the necessity, however we may labour to interfere with or thwart its operations.”

Sri Aurobindo, The Ideal of Human Unity, Part Two, Chapter 33, Internationalism and Human Unity, pp. 286-287

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