Chapter II
The Two Negations

I. The Materialist Denial

He energised conscious-force (in the austerity of thought) and came to the knowledge that Matter is the Brahman. For
from Matter all existences are born; born, by Matter they increase and enter into Matter in their passing hence. Then
he went to Varuna, his father, and said, “Lord, teach me of the Brahman.” But he said to him: “Energise (again) the
conscious-energy in thee; for the Energy is Brahman.”
Taittiriya Upanishad.*
III. l, 2.

The affirmation of a divine life upon earth and an immortal sense in mortal existence can have no base unless we recognise
not only eternal Spirit as the inhabitant of this bodily mansion, the wearer of this mutable robe, but accept Matter of which it
is made, as a fit and noble material out of which He weaves constantly His garbs, builds recurrently the unending series of
His mansions.
Nor is this, even, enough to guard us against a recoil from life in the body unless, with the Upanishads, perceiving
behind their appearances the identity in essence of these two extreme terms of existence, we are able to say in the very
language of those ancient writings, “Matter also is Brahman”, and to give its full value to the vigorous figure by which the
physical universe is described as the external body of the Divine Being. Nor,—so far divided apparently are these two
extreme terms,—is that identification convincing to the rational intellect if we refuse to recognise a series of ascending
terms (Life, Mind, Supermind and the grades that link Mind to Supermind) between Spirit and Matter. Otherwise the two
must appear as irreconcilable opponents bound together in an unhappy wedlock and their divorce the one reasonable
solution. To identify them, to represent each in the terms of the other, becomes an artificial creation of Thought opposed to
the logic of facts and possible only by an irrational mysticism.
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If we assert only pure Spirit and a mechanical unintelligent substance or energy, calling one God or Soul and the other
Nature, the inevitable end will be that we shall either deny God or else turn from Nature. For both Thought and Life, a
choice then becomes imperative. Thought comes to deny the one as an illusion of the imagination or the other as an illusion
of the senses; Life comes to fix on the immaterial and flee from itself in a disgust or a self-forgetting ecstasy, or else to
deny its own immortality and take its orientation away from God and towards the animal. Purusha and Prakriti, the passively
luminous Soul of the Sankhyas and their mechanically active Energy, have nothing in common, not even their opposite
modes of inertia; their antinomies can only be resolved by the cessation of the inertly driven Activity into the immutable
Repose upon which it has been casting in vain the sterile procession of its images. Shankara's wordless, inactive Self and his
Maya of many names and forms are equally disparate and irreconcilable entities; their rigid antagonism can terminate only
by the dissolution of the multitudinous illusion into the sole Truth of an eternal Silence.
The materialist has an easier field; it is possible for him by denying Spirit to arrive at a more readily convincing
simplicity of statement, a real Monism, the Monism of Matter or else of Force. But in this rigidity of statement it is
impossible for him to persist permanently. He too ends by positing an unknowable as inert, as remote from the known
universe as the passive Purusha or the silent Atman. It serves no purpose but to put off by a vague concession the
inexorable demands of Thought or to stand as an excuse for refusing to extend the limits of inquiry.
Therefore, in these barren contradictions the human mind cannot rest satisfied. It must seek always a complete
affirmation; it can find it only by a luminous reconciliation. To reach that reconciliation it must traverse the degrees which
our inner consciousness imposes on us and, whether by objective method of analysis applied to Life and Mind as to Matter
or by subjective synthesis and illumination, arrive at the repose of the ultimate unity without denying the energy of the
expressive multiplicity. Only in such a complete and catholic affirmation can all the multiform and apparently contradictory
data of existence be
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harmonised and the manifold conflicting forces which govern our thought and life discover the central Truth which they are
here to symbolise and variously fulfil. Then only can our Thought, having attained a true centre, ceasing to wander in circles,
work like the Brahman of the Upanishad, fixed and stable even in its play and its world-wide coursing, and our life, knowing
its aim, serve it with a serene and settled joy and light as well as with a rhythmically discursive energy.
But when that rhythm has once been disturbed, it is necessary and helpful that man should test separately, in their
extreme assertion, each of the two great opposites. It is the mind's natural way of returning more perfectly to the
affirmation it has lost. On the road it may attempt to rest in the intervening degrees, reducing all things into the terms of an
original Life-Energy or of sensation or of Ideas; but these exclusive solutions have always an air of unreality. They may
satisfy for a time the logical reason which deals only with pure ideas, but they cannot satisfy the mind's sense of actuality.
For the mind knows that there is something behind itself which is not the Idea; it knows, on the other hand, that there is
something within itself which is more than the vital Breath. Either Spirit or Matter can give it for a time some sense of
ultimate reality; not so any of the principles that intervene. It must, therefore, go to the two extremes before it can return
fruitfully upon the whole. For by its very nature, served by a sense that can perceive with distinctness only the parts of
existence and by a speech that, also, can achieve distinctness only when it carefully divides and limits, the intellect is driven,
having before it this multiplicity of elemental principles, to seek unity by reducing all ruthlessly to the terms of one. It
attempts practically, in order to assert this one, to get rid of the others. To perceive the real source of their identity without
this exclusive process, it must either have overleaped itself or must have completed the circuit only to find that all equally
reduce themselves to That which escapes definition or description and is yet not only real but attainable. By whatever road
we may travel, That is always the end at which we arrive and we can only escape it by refusing to complete the journey.
It is therefore of good augury that after many experiments
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and verbal solutions we should now find ourselves standing today in the presence of the two that have alone borne for long
the most rigorous tests of experience, the two extremes, and that at the end of the experience both should have come to a
result which the universal instinct in mankind, that veiled judge, sentinel and representative of the universal Spirit of Truth,
refuses to accept as right or as satisfying. In Europe and in India, respectively, the negation of the materialist and the refusal
of the ascetic have sought to assert themselves as the sole truth and to dominate the conception of Life. In India, if the
result has been a great heaping up of the treasures of the Spirit,—or of some of them,—it has also been a great bankruptcy
of Life; in Europe, the fullness of riches and the triumphant mastery of this world's powers and possessions have progressed
towards an equal bankruptcy in the things of the Spirit. Nor has the intellect, which sought the solution of all problems in the
one term of Matter, found satisfaction in the answer that it has received.
Therefore the time grows ripe and the tendency of the world moves towards a new and comprehensive affirmation in
thought and in inner and outer experience and to its corollary, a new and rich self-fulfilment in an integral human existence
for the individual and for the race.
From the difference in the relations of Spirit and Matter to the Unknowable which they both represent, there arises also
a difference of effectiveness in the material and the spiritual negations. The denial of the materialist although more insistent
and immediately successful, more facile in its appeal to the generality of mankind, is yet less enduring, less effective finally
than the absorbing and perilous refusal of the ascetic. For it carries within itself its own cure. Its most powerful element is
the Agnosticism which, admitting the Unknowable behind all manifestation, extends the limits of the unknowable until it
comprehends all that is merely unknown. Its premise is that the physical senses are our sole means of Knowledge and that
Reason, therefore, even in its most extended and vigorous flights, cannot escape beyond their domain; it must deal always
and solely with the facts which they provide or suggest; and the suggestions themselves must always be kept tied to their
origins; we cannot
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go beyond, we cannot use them as a bridge leading us into a domain where more powerful and less limited faculties come
into play and another kind of inquiry has to be instituted.
A premise so arbitrary pronounces on itself its own sentence of insufficiency. It can only be maintained by ignoring or
explaining away all that vast field of evidence and experience which contradicts it, denying or disparaging noble and useful
faculties, active consciously or obscurely or at worst latent in all human beings, and refusing to investigate supraphysical
phenomena except as manifested in relation to matter and its movements and conceived as a subordinate activity of material
forces. As soon as we begin to investigate the operations of mind and of supermind, in themselves and without the
prejudgment that is determined from the beginning to see in them only a subordinate term of Matter, we come into contact
with a mass of phenomena which escape entirely from the rigid hold, the limiting dogmatism of the materialist formula. And
the moment we recognise, as our enlarging experience compels us to recognise, that there are in the universe knowable
realities beyond the range of the senses and in man powers and faculties which determine rather than are determined by the
material organs through which they hold themselves in touch with the world of the senses,—that outer shell of our true and
complete existence,—the premise of materialistic Agnosticism disappears. We are ready for a larger statement and an
ever-developing enquiry.
But, first, it is well that we should recognise the enormous, the indispensable utility of the very brief period of
rationalistic Materialism through which humanity has been passing. For that vast field of evidence and experience which
now begins to reopen its gates to us, can only be safely entered when the intellect has been severely trained to a clear
austerity; seized on by unripe minds, it lends itself to the most perilous distortions and misleading imaginations and actually in
the past encrusted a real nucleus of truth with such an accretion of perverting superstitions and irrationalising dogmas that
all advance in true knowledge was rendered impossible. It became necessary for a time to make a clean sweep at once of
the truth and its disguise in order that the road might be clear for a new departure and a surer advance.
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The rationalistic tendency of Materialism has done mankind this great service.
For the faculties that transcend the senses, by the very fact of their being immeshed in Matter, missioned to work in a
physical body, put in harness to draw one car along with the emotional desires and nervous impulses, are exposed to a mixed
functioning in which they are in danger of illuminating confusion rather than clarifying truth. Especially is this mixed
functioning dangerous when men with unchastened minds and unpurified sensibilities attempt to rise into the higher domains
of spiritual experience. In what regions of unsubstantial cloud and semi-brilliant fog or a murk visited by flashes which blind
more than they enlighten, do they not lose themselves by that rash and premature adventure! An adventure necessary
indeed in the way in which Nature chooses to effect her advance,—for she amuses herself as she works,—but still, for the
Reason, rash and premature.
It is necessary, therefore, that advancing Knowledge should base herself on a clear, pure and disciplined intellect. It is
necessary, too, that she should correct her errors sometimes by a return to the restraint of sensible fact, the concrete
realities of the physical world. The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a
supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullness—to its
heights we can always reach—when we keep our feet firmly on the physical. “Earth is His footing”,*
“Padbhy\=am p\,rthiv\=i.”—Mundaka Upanishad. II. 1. 4.
  “P\,rthiv\=i p\=ajasyam.”—Brihadaranyaka Upanishad. I. 1. 1.

says the Upanishad whenever it images the Self that manifests in the universe. And it is certainly the fact that the wider we
extend and the surer we make our knowledge of the physical world, the wider and surer becomes our foundation for the
higher knowledge, even for the highest, even for the Brahmavidya.
In emerging, therefore, out of the materialistic period of human Knowledge we must be careful that we do not rashly
condemn what we are leaving or throw away even one tittle of its gains, before we can summon perceptions and powers
that are well grasped and secure, to occupy their place. Rather we shall observe with respect and wonder the work that
Atheism has done
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for the Divine and admire the services that Agnosticism has rendered in preparing the illimitable increase of knowledge. In
our world error is continually the handmaid and pathfinder of Truth; for error is really a half-truth that stumbles because of
its limitations; often it is Truth that wears a disguise in order to arrive unobserved near to its goal. Well, if it could always be,
as it has been in the great period we are leaving, the faithful handmaid, severe, conscientious, clean-handed, luminous within
its limits, a half-truth and not a reckless and presumptuous aberration.
A certain kind of Agnosticism is the final truth of all knowledge. For when we come to the end of whatever path, the
universe appears as only a symbol or an appearance of an unknowable Reality which translates itself here into different
systems of values, physical values, vital and sensational values, intellectual, ideal and spiritual values. The more That
becomes real to us, the more it is seen to be always beyond defining thought and beyond formulating expression. “Mind
attains not there, nor speech.”*
 Kena Upanishad. I. 3.

And yet as it is possible to exaggerate, with the Illusionists, the unreality of the appearance, so it is possible to exaggerate
the unknowableness of the Unknowable. When we speak of It as unknowable, we mean, really, that It escapes the grasp of
our thought and speech, instruments which proceed always by the sense of difference and express by the way of definition;
but if not knowable by thought, It is attainable by a supreme effort of consciousness. There is even a kind of Knowledge
which is one with Identity and by which, in a sense, It can be known. Certainly, that Knowledge cannot be reproduced
successfully in the terms of thought and speech, but when we have attained to it, the result is a revaluation of That in the
symbols of our cosmic consciousness, not only in one but in all the ranges of symbols, which results in a revolution of our
internal being and, through the internal, of our external life. Moreover, there is also a kind of Knowledge through which That
does reveal itself by all these names and forms of phenomenal existence which to the ordinary intelligence only conceal It. It
is this higher but not highest process of Knowledge to which we can attain by passing the limits of the materialistic formula
and scrutinising Life, Mind and Supermind in
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the phenomena that are characteristic of them and not merely in those subordinate movements by which they link
themselves to Matter.
The Unknown is not the Unknowable;*
Other is That than the Known; also it is above the Unknown.
—Kena Upanishad. 1. 3.

it need not remain the unknown for us, unless we choose ignorance or persist in our first limitations. For to all things that are
not unknowable, all things in the universe, there correspond in that universe faculties which can take cognisance of them,
and in man, the microcosm, these faculties are always existent and at a certain stage capable of development. We may
choose not to develop them; where they are partially developed, we may discourage and impose on them a kind of atrophy.
But, fundamentally, all possible knowledge is knowledge within the power of humanity. And since in man there is the
inalienable impulse of Nature towards self-realisation, no struggle of the intellect to limit the action of our capacities within a
determined area can for ever prevail. When we have proved Matter and realised its secret capacities, the very knowledge
which has found its convenience in that temporary limitation, must cry to us, like the Vedic Restrainers, “Forth now and
push forward also in other fields.”*
Rig Veda. I. 4. 5.

If modern Materialism were simply an unintelligent acquiescence in the material life, the advance might be indefinitely
delayed. But since its very soul is the search for Knowledge, it will be unable to cry a halt; as it reaches the barriers of
sense-knowledge and of the reasoning from sense-knowledge, its very rush will carry it beyond and the rapidity and
sureness with which it has embraced the visible universe is only an earnest of the energy and success which we may hope
to see repeated in the conquest of what lies beyond, once the stride is taken that crosses the barrier. We see already that
advance in its obscure beginnings.
Not only in the one final conception, but in the great line of its general results Knowledge, by whatever path it is
followed, tends to become one. Nothing can be more remarkable and suggestive than the extent to which modern Science
confirms in the domain of Matter the conceptions and even the very formulae of language which were arrived at, by a very
different method, in
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the Vedanta,—the original Vedanta, not of the schools of metaphysical philosophy, but of the Upanishads. And these, on the
other hand, often reveal their full significance, their richer contents only when they are viewed in the new light shed by the
discoveries of modern Science,—for instance, that Vedantic expression which describes things in the Cosmos as one seed
arranged by the universal Energy in multitudinous forms.*
Swetaswatara Upanishad. VI. 12.

Significant, especially, is the drive of Science towards a Monism which is consistent with multiplicity, towards the Vedic idea
of the one essence with its many becomings. Even if the dualistic appearance of Matter and Force be insisted on, it does not
really stand in the way of this Monism. For it will be evident that essential Matter is a thing non-existent to the senses and
only, like the Pradhana of the Sankhyas, a conceptual form of substance; and in fact the point is increasingly reached where
only an arbitrary distinction in thought divides form of substance from form of energy.
Matter expresses itself eventually as a formulation of some unknown Force. Life, too, that yet unfathomed mystery,
begins to reveal itself as an obscure energy of sensibility imprisoned in its material formulation; and when the dividing
ignorance is cured which gives us the sense of a gulf between Life and Matter, it is difficult to suppose that Mind, Life and
Matter will be found to be anything else than one Energy triply formulated, the triple world of the Vedic seers. Nor will the
conception then be able to endure of a brute material Force as the mother of Mind. The Energy that creates the world can
be nothing else than a Will, and Will is only consciousness applying itself to a work and a result.
What is that work and result, if not a self-involution of Consciousness in form and a self-evolution out of form so as to
actualise some mighty possibility in the universe which it has created? And what is its will in Man if not a will to unending
Life, to unbounded Knowledge, to unfettered Power? Science itself begins to dream of the physical conquest of death,
expresses an insatiable thirst for knowledge, is working out something like a terrestrial omnipotence for humanity. Space and
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Time are contracting to the vanishing-point in its works, and it strives in a hundred ways to make man the master of
circumstance and so lighten the fetters of causality. The idea of limit, of the impossible begins to grow a little shadowy and it
appears instead that whatever man constantly wills, he must in the end be able to do; for the consciousness in the race
eventually finds the means. It is not in the individual that this omnipotence expresses itself, but the collective Will of mankind
that works out with the individual as a means. And yet when we look more deeply, it is not any conscious Will of the
collectivity, but a superconscious Might that uses the individual as a centre and means, the collectivity as a condition and
field. What is this but the God in man, the infinite Identity, the multitudinous Unity, the Omniscient, the Omnipotent, who
having made man in His own image, with the ego as a centre of working, with the race, the collective Narayana,*
A name of Vishnu, who, as the God in man, lives constantly associated in a dual unity with Nara, the human

the vi\'svam\=anava*
The universal man.

as the mould and circumscription, seeks to express in them some image of the unity, omniscience, omnipotence which are
the self-conception of the Divine? “That which is immortal in mortals is a God and established inwardly as an energy
working out in our divine powers.”*
Rig Veda. IV. 2. 1.

It is this vast cosmic impulse which the modern world, without quite knowing its own aim, yet serves in all its activities and
labours subconsciously to fulfil.
But there is always a limit and an encumbrance,—the limit of the material field in the Knowledge, the encumbrance of
the material machinery in the Power. But here also the latest trend is highly significant of a freer future. As the outposts of
scientific Knowledge come more and more to be set on the borders that divide the material from the immaterial, so also the
highest achievements of practical Science are those which tend to simplify and reduce to the vanishing-point the machinery
by which the greatest effects are produced. Wireless telegraphy is Nature's exterior sign and pretext for a new orientation.
The sensible physical means for the intermediate transmission of the physical force is removed; it is only preserved at the
points of impulsion
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and reception. Eventually even these must disappear; for when the laws and forces of the supraphysical are studied with the
right starting-point, the means will infallibly be found for Mind directly to seize on the physical energy and speed it
accurately upon its errand. There, once we bring ourselves to recognise it, lie the gates that open upon the enormous vistas
of the future.
Yet even if we had full knowledge and control of the worlds immediately above Matter, there would still be a limitation
and still a beyond. The last knot of our bondage is at that point where the external draws into oneness with the internal, the
machinery of ego itself becomes subtilised to the vanishing-point and the law of our action is at last unity embracing and
possessing multiplicity and no longer, as now, multiplicity struggling towards some figure of unity. There is the central throne
of cosmic Knowledge looking out on her widest dominion; there the empire of oneself with the empire of one's world;*
Sv\=ar\=ajya and S\=amr\=ajya, the double aim proposed to itself by the positive Yoga of the ancients.

there the life*
S\=alokya-mukti, liberation by conscious existence in one world of being with the Divine.

in the eternally consummate Being and the realisation of His divine nature*
S\=adharmya-mukti, liberation by assumption of the Divine Nature.

in our human existence.
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