Section 2 Chapter 9 - On Yoga - Maya
The world exists as symbol of Brahman; but the mind creates or accepts false values of things and takes symbol for essential reality. This is ignorance or cosmic illusion, the mistake of the mind & senses, from which the Magician Himself, Master of the Illusion, is calling on us to escape. This false valuation of the world is the Māyā of the Gita and can be surmounted without abandoning either action or world-existence. But in addition, the whole of universal existence is in this sense an illusion of Māyā that it is not an unchanging transcendent and final reality of things but only a symbolical reality; it is a valuation of the reality of Brahman in the terms of cosmic consciousness. All these objects we see or are mentally aware of as objectively existing, are only forms of consciousness. They are the thing-in-itself turned first into terms & ideas born of a movement or rhythmic process of consciousness and then objectivised, in consciousness itself and not really external to it. They have therefore a fixed conventional reality, but not an eternally durable essential reality; they are symbols, not altogether the thing symbolised, means of knowledge, not altogether the thing known. To look at it from another point of view Existence or Brahman has two fundamental states of consciousness, cosmic consciousness and transcendental consciousness. To cosmic consciousness the world is real as a direct first term expressing the inexpressible; to transcendental consciousness the world is only a secondary & indirect term expressing the inexpressible. When I have the cosmic consciousness, I see the world as my Self manifested; in transcendental consciousness I see the world not as the manifestation of my Self but as a manifestation of something I choose to be to my Self-consciousness. It is a conventional term expressing me which does not bind me;
I could dissolve it and express myself otherwise. It is a vocable of a particular language expressing something in speech or writing which could be equally well expressed by quite another vocable in another language. I say tiger in English; I might equally have spoken Sanscrit & used the word shardula; it would have made no difference to the tiger or to myself, but only to my play with the symbols of speech and thought. So it is with Brahman & the universe, the Thing in itself and its symbols with their fixed conventional values, some of which are relative to the general consciousness & some to the individual consciousness of the symbol-being. Matter, Mind, Life for instance are general symbols with a fixed general value to God in His cosmic consciousness; but they have a different individual value, make a different impression or represent themselves differently, as we say, to myself, to the ant or to the god and angel. This perception of the purely conventional value of form & name in the Universe is expressed in metaphysics by the formula that the world is a creation of parā māyā or supreme Cosmic Illusion.
It does not follow that the world is unreal or has no existence worth the name. None of the ancient Scriptures of Hinduism affirms the unreality of the world, nor is it a logical consequence of the great but remote and difficult truth words are so inadequate to express. We must remember that all these terms, Māyā, illusion, dream, unreality, relative reality, conventional value, are merely verbal figures and must not be pressed with a too literal scholastic or logical insistence. They are like the paintbrush hurled by the painter at his picture in desperation at not arriving at the effect he wanted; they are stones thrown at the truth, not the truth itself. We shall see this clearly enough when we come to look at the Cosmos from quite another standpoint, — the standpoint
not of Māyā, but Līlā ^3. But certain great metaphysical minds, not perceiving sufficiently that words like everything else have only conventional values and are symbols of a truth which is in itself inexpressible, have drawn from the ideas suggested by these words, the most rigorous and concrete conclusions. They have condemned the whole world as a miserable & lying dream, all the more hateful & profitless for a certain element of ineffugable reality which the more clearsighted part of their minds was compelled to realise & partially to admit. The truth in their premises has made their doctrines a mighty instrument for the liberation of great & austere souls, the error in their conclusion has afflicted humanity with the vain & barren gospel of the vanity not only of false mundane existence, but of all mundane existence. In the extreme forms of this view both nature & supernature, man & God are lies of consciousness, myths of a cosmic dream & not worth accepting. Amelioration is a chimera, divinity a lure and only absorption in a transmundane impersonal existence worth pursuing. The worshippers of God, the seekers after human perfection, those who would raise humanity from nature to supernature, find in their path two great stumbling blocks, on one side, the lower trend of Nature to persist in its past gains which represents itself in the besotted naturalism of the practical man & the worldling and on the other, this grand overshooting of the mark represented not only by the world-fleeing ascetic, who is after all, within his rights, but by the depressing pessimism of the ignorant who mean neither to flee the world, nor, if they did, could rise to the real grandeur of asceticism, but are still imbued intellectually & overshadowed in temperament by these high & fatal doctrines. A better day will dawn for India
^3) Illusion is itself an illusion. That which seems to the soul escaping from ignorance to be Māyā, an illusion or dream, is seen by the soul already free to be Līlā of God and the spirit’s play.
when the shadow is lifted and the Indian mental consciousness without renouncing the truth of Māyā, perceives that it is only a partial explanation of existence. Mundane existence is not indispensable either to God’s being or to God’s bliss, but it is not therefore a vanity; nor is a liberated mundane existence — liberated in God — either a vain or a false existence.
The ordinary doctrine of Māyā is not a simple truth, but proceeds upon three distinct spiritual perceptions. The first & highest is this supreme perception that the world is a mass of consciousness-symbols, having a conventional value, beings exist only in Brahman’s self-consciousness & individual personality & ego-sense are only symbols & terms in the universal symbol-existence. We have said that & we shall see that we are not compelled by this perception to set down the world as a myth or a valueless convention. Nor would the Māyāvādin himself have been brought to this extreme conclusion if he had not brought into the purity of this highest soul-experience his two other perceptions. The second of these, the lowest, is the perception of the lower or Aparã Māyā which I have indicated in the opening of this essay — the perception of the system of false values put by mind & sense on the symbol facts of the universe. At a certain stage of our mental culture it is easy to see that the senses are deceiving guides, all mental opinions & judgments uncertain, partial & haunted & pursued by doubt, the world not a reality in the sense in which the mind takes it for a reality, in the sense in which the senses only occupied by & only careful of the practical values of things, their vyāvahārika artha, deal with it as a reality. Reaching this stage the mind arrives at this perception that all its values for the world being false, perhaps it is because there is no true value or only a true value not conceivable to the mind, and from this idea it is easy for our impatient human nature to stride to the conclusion
that so it is & all existence or all world-existence at least is illusory, a sensation born of nothingness, a play of zeros. Hence Buddhism, the sensational Agnostic philosophies, Māyāvāda . Again, it is easy at a certain stage of moral culture to perceive that the moral values put by the emotions, passions and aspirations on actions & experiences are false values, that the objects of our sins are not worth sinning for & even that our principles & values do not stand in the shock of the world’s actualities, but are, they too, conventional values which we do not find to be binding on the great march of Nature. From this it is natural & right to come to vairāgya or dissatisfaction with a life of false valuations and very easy to stride forward, again in the impatience of our imperfect human nature, to the consummation of an entire vairāgya, not only dissatisfaction with a false moral life, but disgust with life of any sort & the conclusion of the vanity of world- existence. We have a mental vairāgya, a moral vairāgya and to these powerful motives is added in the greater types the most powerful of all, spiritual vairāgya. For at a certain stage of spiritual culture we come to the perception of the world as a system of mere consciousness values in Parabrahman or to a middle term, the experience, which was probably the decisive factor in the minds of great spiritual seekers like Shankara, of the pure & bright impersonal Sachchidananda beyond, unaffected by & apparently remote from all cosmic existence. Observing intellectually through the mind this great experience, the conclusion is natural & almost inevitable that this Pure & Bright One regards the universe as a mirage, an unreality, a dream. But these are only the terms, the word-values & conventional idea-values into which mind then translates this fact of unaffected transcendence; & it so translates it because these are the terms it is itself accustomed to apply to anything which is beyond it, remote from it, not practically affecting it in
tangible relations. The mind engrossed in matter at first accepts only an objective reality; everything not objectivised or apparently capable of some objective expression it calls a lie, a mirage, a dream, an unreality or, if it is favourably disposed an ideal. When, afterwards, it corrects its views, the first thing it does is to reverse its values; coming into a region & level where life in the material world seems remote, unspiritual or apparently not capable of spiritual realisation, it immediately applies here its old expressions dream, mirage, lie, unreality or mere false idea and transfers from object to spirit its exclusive & intolerant use of the word-symbol reality. Add to this mental translation into its own conventional word-values of the fact of unaffected transcendence the intellectual conclusions & temperamental repulsions of mental & moral vairāgya, both together affecting & disfiguring the idea of the world as a system of consciousness values and we have Māyāvāda .
Section1 Chapter1 - The Hour of God - The Hour of God
Section1 Chapter2 - The Hour of God - The Law of the Way
Section1 Chapter3 - The Hour of God - The Divine Superman
Section2 Chapter1 - On Yoga - Certitudes
Section2 Chapter2 - On Yoga - Initial Definitions and Descriptions
Section2 Chapter3 - On Yoga - The Object of Our Yoga
Section2 Chapter4 - On Yoga - The Entire Purpose of Yoga
Section2 Chapter5 - On Yoga - Parabrahman, Mukti and Human Thought-Systems
Section2 Chapter6 - On Yoga - The Evolutionary Aim in Yoga
Section2 Chapter7 - On Yoga - The Fullness of Yoga - In Condition
Section2 Chapter8 - On Yoga - Nature
Section2 Chapter9 - On Yoga - Maya
Section3 Chapter1 - Section Three - The Absolute and the Manifestation
Section3 Chapter2 - Section Three - The Supreme Mahashakti
Section3 Chapter3 - Section Three - The Seven Suns of the Supermind
Section3 Chapter4 - Section Three - The Seven Centres of the Life
Section4 Chapter1 - Section Four - Man and Superman
Section4 Chapter2 - Section Four - The Path
Section4 Chapter3 - Section Four - Notes on the Texts
Section4 Chapter4 - Section Four - Glossary of Sanskrit Terms