Science and Spirituality - Data for Science and Theory of Self-Organizing Dyanmic Chance

Part I

Data for Science
and
Theory of Self-Organizing Dynamic Chance

Actually to our Science this infinite or indeterminate Existence reveals itself as an Energy, known not by itself but by its works, which throws up in its motion waves of energism and in them a multitude of infinitesimals; these, grouping themselves to form larger infinitesimals, become a basis for all the creations of the Energy, even those farthest away from the material basis, for the emergence of a world of organised Matter, for the emergence of Life, for the emergence of Consciousness, for all the still unex­plained activities of evolutionary Nature. 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. 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 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 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

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. 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

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I. 2 Theory of Self-Organising Dynamic Chance

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

This opens the way for other explanations which make Consciousness the creator of this world out of an apparent orig­inal Inconscience.²

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1.3 The Tide of Increasing Knowledge: Evidence of Consciousness

... The world of Matter is affirmed by the experience of the physical senses which, because they are themselves unable to perceive anything immaterial or not organised as gross Matter, would persuade us that the suprasensible is the unreal. This vulgar or rustic error of our corporeal organs does not gain in validity by being promoted into the domain of philosophical reasoning. Obviously, their pretension is unfounded. Even in the world of

Not only are there physical realities which are suprasensible, but, if evidence and experience are at all a test of truth, there are also senses which are supraphysical* and can not only take cognisance of the realities of the material world without the aid of the corporeal sense-organs, but can bring us into contact with other realities, supraphysical and belonging to another world—included, that is to say, in an organisation of conscious experi­ences that are dependent on some other principle than the gross Matter of which our suns and earths seem to be made.

Constantly asserted by human experience and belief since the origins of thought, this truth, now that the necessity of an ex­clusive preoccupation with the secrets of the material world no longer exists, begins to be justified by new-born forms of scien­tific research. The increasing evidences, of which only the most obvious and outward are established under the name of telep­athy with its cognate phenomena, cannot long be resisted except by minds shut up in the brilliant shell of the past, by intellects limited in spite of their acuteness through the limitation of their field of experience and inquiry, or by those who confuse enlight­enment and reason with the faithful repetition of the formulas left to us from a bygone century and the jealous conservation of dead or dying intellectual dogmas.

It is true that the glimpse of supraphysical realities acquired by methodical research has been imperfect and is yet ill-af­firmed; for the methods used are still crude and defective. But these rediscovered subtle senses have at least been found to be

*Suksma indriyas, subtle organs, existing in the subtle body (suksma deha), and the means of subtle vision and experience (suksrna drsti).

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Materialism indeed insists that, whatever the extension of consciousness, it is a material phenomenon inseparable from our physical organs and not their utiliser but their result. This orthodox contention, however, is no longer able to hold the field against the tide of increasing knowledge. Its explanations are becoming more and more inadequate and strained. It is be­coming always clearer that not only does the capacity of our total consciousness far exceed that of our organs, the senses, the nerves, the brain, but that even for our ordinary thought and consciousness these organs are only their habitual instruments and not their generators. Consciousness uses the brain which its upward strivings have produced, brain has not produced nor does it use the consciousness. There are even abnormal instances which go to prove that our organs are not entirely indispensable instruments,—that the heart-beats are not absolutely essential

Momentous logical consequences follow. In the first place we may ask whether, since even mental consciousness exists where we see inanimation and inertia, it is not possible that even in ma­terial objects a universal subconscient mind is present although unable to act or communicate itself to its surfaces for want of organs. Is the material state an emptiness of consciousness, or is it not rather only a sleep of consciousness—even though from the point of view of evolution an original and not an interme­diate sleep? And by sleep the human example teaches us that we mean not a suspension of consciousness, but its gathering inward away from conscious physical response to the impacts of external things. And is not this what all existence is that has not yet developed means of outward communication with the ex­ternal physical world? Is there not a Conscious Soul, a Purusha who wakes for ever even in all that sleeps?

We may go farther. When we speak of subconscious mind, we should mean by the phrase a thing not different from the outer mentality, but only acting below the surface, unknown to the waking man, in the same sense if perhaps with a deeper plunge and a larger scope. But the phenomena of the subliminal self far exceed the limits of any such definition. It includes an action not only immensely superior in capacity, but quite different in kind from what we know as mentality in our waking self. We have therefore a right to suppose that there is a superconscient in us as well as a subconscient, a range of conscious faculties and therefore an organisation of consciousness which rise high above that psychological stratum to which we give the name of mentality. And since the subliminal self in us thus rises in su­perconscience above mentality, may it not also sink in subcon­science below mentality? Are there not in us and in the world forms of consciousness which are submental, to which we can

Not only is this probable but, if we will consider things dis­passionately, it is certain. In ourselves there is such a vital con­sciousness which acts in the cells of the body and the automatic vital functions so that we go through purposeful movements and obey attractions and repulsions to which our mind is a stranger. In animals this vital consciousness is an even more im­portant factor. In plants it is intuitively evident. The seekings and shrinkings of the plant, its pleasure and pain, its sleep and its wakefulness and all that strange life whose truth an Indian scientist has brought to light by rigidly scientific methods, are all movements of consciousness, but, as far as we can see, not of mentality. There is then a sub-mental, a vital consciousness which has precisely the same initial reactions as the mental, but is different in the constitution of its self-experience, even as that which is superconscient is in the constitution of its selfexperi­ence different from the mental being.

Does the range of what we can call consciousness cease with the plant, with that in which we recognise the existence of a sub-animal life? If so, we must then suppose that there is a force of life and consciousness originally alien to Matter which has yet entered into and occupied Matter,—perhaps from another world.* For whence, otherwise, can it have come? The ancient thinkers believed in the existence of such other worlds, which perhaps sustain life and consciousness in ours or even call it out by their pressure, but do not create it by their entry. Nothing can evolve out of Matter which is not therein already contained.

But there is no reason to suppose that the gamut of life and

The curious speculation is now current that Life entered earth not from another world, but from another planet. To the thinker that would explain nothing. The es­sential question is how Life comes into Matter at all and not how it enters into the matter of a particular planet.

• Consciousness as a self-aware Force of existence

Necessarily, in such a view, the word consciousness changes its meaning. It is no longer synonymous with mentality but indicates a self-aware force of existence of which mentality is a middle term; below mentality it sinks into vital and material movements which are for us subconscient; above, it rises into the supramental which is for us the superconscient. But in all it is one and the same thing organising itself differently. This is, once more, the Indian conception of Chit which, as energy, creates the worlds. Essentially, we arrive at that unity which material-

• Consciousness and Purposefulness

But what right have we to assume consciousness as the just de­scription for this Force? For consciousness implies some kind of intelligence, purposefulness, self-knowledge, even though they may not take the forms habitual to our mentality. Even from this point of view everything supports rather than contradicts the idea of a universal conscious Force. We see, for instance, in the animal, operations of a perfect purposefulness and an exact, indeed a scientifically minute knowledge which are quite beyond the capacities of the animal mentality and which man himself can only acquire by long culture and education and even then uses with a much less sure rapidity. We are entitled to see in this general fact the proof of a conscious Force at work in the animal and the insect which is more intelligent, more purposeful, more aware of its intention, its ends, its means, its conditions than the highest mentality yet manifested in any individual form on earth. And in the operations of inanimate Nature we find the same pervading characteristic of a supreme hidden intelligence, "hidden in the modes of its own workings".

The only argument against a conscious and intelligent source for this purposeful work, this work of intelligence, of selection, adaptation and seeking is that large element in Nature's opera­tions to which we give the name of waste. But obviously this is an objection based on the limitations of our human intellect which seeks to impose its own particular rationality, good enough for limited human ends, on the general operations of the World-

For the rest, it is impossible to ignore the drive of set purpose, the guidance of apparent blind tendency, the sure eventual or immediate coming to the target sought, which characterize the operations of World-Force in the animal, in the plant, in inani­mate things. So long as Matter was Alpha and Omega to the sci­entific mind, the reluctance to admit intelligence as the mother of intelligence was an honest scruple. But now it is no more than an outworn paradox to affirm the emergence of human consciousness, intelligence and mastery out of an unintelligent, blindly driving unconsciousness in which no form or substance of them previously existed. Man's consciousness can be nothing else than a form of Nature's consciousness. It is there in other involved forms below Mind, it emerges in Mind, it shall ascend into yet superior forms beyond Mind. For the Force that builds the worlds is a conscious Force, the Existence which manifests itself in them is conscious Being and a perfect emergence of its potentialities in form is the sole object which we can rationally conceive for its manifestation of this world of forms.⁶

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• Towards the Science of the Supraphysical

... In the last rationalistic period of human thought from which we are emerging, ...all evidence or intimations of [the supraphysical] ... have been rejected a priori as fundamentally false and undeserving of inquiry because incompatible with the axiomatic truth that only Matter and the material world and its

• Irrationality of the Demand of Physical Proof of the Supraphysical

It should be evident that this demand for physically valid proof of a supraphysical fact is irrational and illogical; it is an irrelevant attitude of the physical mind which assumes that only the objective and physical is fundamentally real and puts aside all else as merely subjective. A supraphysical fact may impinge on the physical world and produce physical results; it may even produce an effect on our physical senses and become manifest to them, but that cannot be its invariable action and most normal character or process. Ordinarily, it must produce a direct effect or a tangible impression on our mind and our life-being, which are the parts of us that are of the same order as itself, and can only indirectly and through them, if at all, influence the physical world and physical life. If it objectivises itself, it must be to a subtler sense in us and only derivatively to the outward physical sense. This derivative objectivisation is certainly possible; if there is an association of the action of the subtle body and its sense-organisation with the action of the material body and its physical organs, then the supraphysical can become outwardly sensible to us. This is what happens, for example, with the faculty called second sight; it is the process of all those psychic phenomena which seem to be seen and heard by the outer senses and are not sensed inwardly through representative or interpretative or symbolic images which bear the stamp of an inner experience or

• Subjective Experiences and their liability to error

If it be said that subjective experience or subtle-sense images can easily be deceptive, since we have no recognised method or standard of verification and a too great tendency to admit the ex­traordinary and miraculous or supernatural at its face value, this may be admitted: but error is not the prerogative of the inner subjective or subliminal parts of us, it is also an appanage of the physical mind and its objective methods and standards, and such liability to error cannot be a reason for shutting out a large and important domain of experience; it is a reason rather for scru­tinising it and finding out in it its own true standards and its characteristic, appropriate and valid means of verification. Our subjective being is the basis of our objective experience, and it is not probable that only its physical objectivisations are true and the rest unreliable. The subliminal consciousness, when rightly interrogated, is a witness to truth and its testimony is confirmed again and again even in the physical and the objective field; that testimony cannot, then, be disregarded when it calls our atten­tion to things within us or to things that belong to planes or worlds of a supraphysical experience. At the same time belief by itself is not evidence of reality; it must base itself on some­thing more valid before one can accept it. It is evident that the beliefs of the past are not a sufficient basis for knowledge, even though they cannot be entirely neglected: for a belief is a mental

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1.4 Physical and Supraphysical Faculties of Knowledge

     • Knowledge through Physical Senses

... So long as we confine ourselves to sense-evidence and the physical consciousness, we can conceive nothing and know nothing except the material world and its phenomena. But cer­tain faculties in us enable our mentality to arrive at conceptions which we may indeed deduce by ratiocination or by imaginative variation from the facts of the physical world as we see them, but which are not warranted by any purely physical data or any physical experience. The first of these instruments is the pure reason.¹⁰

• Reason: Double Action: Mixed and Pure

Human reason has a double action, mixed or dependent, pure or sovereign. Reason accepts a mixed action when it confines itself to the circle of our sensible experience, admits its law as the final truth and concerns itself only with the study of phe­nomenon, that is to say, with the appearances of things in their relations, processes and utilities. This rational action is incapable of knowing what is, it only knows what appears to be, it has no plummet by which it can sound the depths of being, it can only survey the field of becoming. Reason, on the other hand, asserts its pure action, when accepting our sensible experiences as a starting-point but refusing to be limited by them it goes behind, judges, works in its own right and strives to arrive at general and unalterable concepts which attach themselves not to the appearances of things, but to that which stands behind their appearances. It may arrive at its result by direct judgment passing immediately from the appearance to that which stands behind it and in that case the concept arrived at may seem to be a result of the sensible experience and dependent upon it though it is really a perception of reason working in its own right. But the perceptions of the pure reason may also—and this is their more characteristic action—use the experience from which they start as a mere excuse and leave it far behind before they arrive at their result, so far that the result may seem the direct contrary of that which our sensible experience wishes to dictate to us. This movement is legitimate and indispensable, because our normal experience not only covers only a small part of universal fact, but even in the limits of its own field uses instruments that are defective and gives us false weights and measures. It must be exceeded, put away to a distance and its insistences often denied if we are to arrive at more adequate conceptions of the truth of things. To correct the errors of the sense-mind by the use of reason is one of the most valuable powers developed by man and the chief cause of his superiority among terrestrial beings.¹¹

• Knowledge through Pure Reason: Metaphysical Knowledge

The complete use of pure reason brings us finally from phys­ical to metaphysical knowledge. But the concepts of metaphys­ical knowledge do not in themselves fully satisfy the demand of our integral being. They are indeed entirely satisfactory to the pure reason itself, because they are the very stuff of its own existence. But our nature sees things through two eyes always, for it views them doubly as idea and as fact and therefore every concept is incomplete for us and to a part of our nature almost unreal until it becomes an experience. But the truths which are now in question, are of an order not subject to our normal expe­rience. They are, in their nature, "beyond the perception of the senses but seizable by the perception of the reason." Therefore, some other faculty of experience is necessary by which the de­mand of our nature can be fulfilled and this can only come, since we are dealing with the supraphysical, by an extension of psy­chological experience.¹²

• Knowledge by Extension of Psychological Experience: Double Action: Mixed and Pure

In a sense all our experience is psychological since even what we receive by the senses, has no meaning or value to us till it is translated into the terms of the sense-mind, the Manas of Indian philosophical terminology. Manas, say our philosophers, is the sixth sense. But we may even say that it is the only sense and that the others, vision, hearing, touch, smell, taste are merely spe­cialisations of the sense-mind which, although it normally uses the sense-organs for the basis of its experience, yet exceeds them and is capable of a direct experience proper to its own inherent action. As a result psychological experience, like the cognitions of the reason, is capable in man of a double action, mixed or de­pendent, pure or sovereign. Its mixed action takes place usually when the mind seeks to become aware of the external world, the

• Direct Cognisance without the Sense-Organs

From this nature of mental and sense knowledge as it is at present organised in us, it follows that there is no inevitable ne­cessity in our existing limitations. They are the result of an evo­lution in which mind has accustomed itself to depend upon cer­tain physiological functionings and their reactions as its normal means of entering into relation with the material universe. Therefore, although it is the rule that when we seek to become aware of the external world, we have to do so indirectly through the sense-organs and can experience only so much of the truth about things and men as the senses convey to us, yet this rule is merely the regularity of a dominant habit. It is possible for the

• Development of New Senses

The sovereign action of the sense-mind can be employed to develop other senses besides the five which we ordinarily use. For instance, it is possible to develop the power of appreciating accurately without physical means the weight of an object which we hold in our hands. Here the sense of contact and pressure is merely used as a starting-point, just as the data of sense-experi­ence are used by the pure reason, but it is not really the sense of touch which gives the measure of the weight to the mind; that finds the right value through its own independent perception and uses the touch only in order to enter into relation with the object. And as with the pure reason, so with the sense mind, the sense-experience can be used as a mere first point from which it proceeds to a knowledge that has nothing to do with the sense-organs and often contradicts their evidence. Nor is the exten­sion of faculty confined only to outsides and superficies. It is possible, once we have entered by any of the senses into rela­tion with an external object, so to apply the Manas as to become

• Knowledge though Intuition

... Intuition always stands veiled behind our mental opera­tions. Intuition brings to man those brilliant messages from the Unknown which are the beginning of his higher knowledge. Reason only comes in afterwards to see what profit it can have of the shining harvest. Intuition gives us that idea of something behind and beyond all that we know and seem to be which pur­sues man always in contradiction of his lower reason and all his normal experience and impels him to formulate that form­less perception in the more positive ideas of God, Immortality, Heaven and the rest by which we strive to express it to the mind. For Intuition is as strong as Nature herself from whose very

soul it has sprung and cares nothing for the contradictions of reason or the denials of experience. It knows what is because it is, because itself it is of that and has come from that, and will not yield it to the judgment of what merely becomes and ap­pears. What the Intuition tells us of, is not so much Existence as the Existent, for it proceeds from that one point of light in us which gives it its advantage, that sometimes opened door in our own self-awareness. Ancient Vedanta seized this message of the Intuition and formulated it in the three great declarations of the Upanishads, "I am He", "Thou art That, 0 Swetaketu", "All this is the Brahman; this Self is the Brahman".¹⁶

... All that our sense-experience tells us of, is form and move­ment. Forms exist, but with an existence that is not pure, rather always mixed, combined, aggregated, relative. When we go within ourselves, we may get rid of precise form, but we cannot get rid of movement, of change. Motion of Matter in Space, mo­tion of change in Time seem to be the condition of existence. We may say indeed, if we like, that this is existence and that the idea of existence in itself corresponds to no discoverable reality. At the most in the phenomenon of self-awareness or behind it, we get sometimes a glimpse of something immovable and immu­table, something that we vaguely perceive or imagine that we are beyond all life and death, beyond all change and formation and action. Here is the one door in us that sometimes swings open upon the splendour of a truth beyond and, before it shuts again, allows a ray to touch us,—a luminous intimation which, if we have the strength and firmness, we may hold to in our faith and make a starting-point for another play of consciousness than that of the sense-mind, for the play of Intuition.¹⁷

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1.5 Grades of Consciousness: Inconscient, Subconscient, Conscient, Circumscient, Intraconscient or Subliminal, Superconscient

• Inconscient

... In Matter only an activity is manifest,—inconscient in the outside of things which is all we know; for the indwelling Consciousness in Matter is secret, subliminal, not manifested in the inconscient form and the involved energy: but in us con­sciousness has become partly manifest, partly awake. But this consciousness is hedged and imperfect; it is bound by its habitual self-limitation and moves in a restricted circle,—except when there are flashes, intimations or upsurgings from the secrecy within us which break the limits of the formation or flow beyond them or widen the circle. But these occasional visitations cannot enlarge us far beyond our present capacities, are not enough to revolutionise our status. That can only be done if we can bring into it the higher undeveloped lights and powers potential in our being and get them consciously and normally into play; for this we must be able to draw freely from those ranges of our being to which they are native but which are at present subconscient or rather secretly intraconscient and circumconscient or else su­perconscient to us. Or,—the yet more that is also possible,— we must enter into these inner and higher parts of ourselves by an inward plunge or disciplined penetration and bring back with us to the surface their secrets. Or, achieving a still more radical change of our consciousness, we must learn to live within and no longer on the surface and be and act from the inner depths and from a soul that has become sovereign over the nature.¹⁸

• Subconscient

That part of us which we can strictly call subconscient be­cause it is below the level of mind and conscious life, inferior

• Danger of Descent into the Subconscient

A descent into the subconscient would not help us to explore this region, for it would plunge us into incoherence or into sleep or a dull trance or a comatose torpor. A mental scrutiny or in­sight can give us some indirect and constructive idea of these hidden activities; but it is only by drawing back into the sub­liminal or by ascending into the superconscient and from there looking down or extending ourselves into these obscure depths that we can become directly and totally aware and in control of the secrets of our subconscient physical, vital and mental nature. This awareness, this control are of the utmost importance. For the subconscient is the Inconscient in the process of becoming conscious; it is a support and even a root of our inferior parts of being and their movements. It sustains and reinforces all in us that clings most and refuses to change, our mechanical re­currences of unintelligent thought, our persistent obstinacies of feeling, sensation, impulse, propensity, our uncontrolled fixities of character. The animal in us,—the infernal also,—has its lair of retreat in the dense jungle of the subconscience. To penetrate there, to bring in light and establish a control, is indispensable for the completeness of any higher life, for any integral transfor­mation of the nature. 20

• Intraconscient and Circumconscient or the Subliminal

The part of us that we have characterised as intraconscient and circumconscient is a still more potent and much more valuable element in the constitution of our being. It includes the large action of an inner intelligence and inner sense-mind, of an inner vital, even of an inner subtle-physical being which upholds and embraces our waking consciousness, which is not brought to the front, which is subliminal, in the modern phrase. But when we can enter and explore this hidden self, we find that our waking sense and intelligence are for the most part a selection from what we secretly are or can be, an exteriorised and much mutilated

Again, the subliminal extends itself into an enveloping con­sciousness through which it receives the shock of the currents and wave-circuits pouring upon us from the universal Mind, uni­versal Life, universal subtler Matter-forces. These, unperceived by us on the surface, are perceived and admitted by our sublim­inal self and turned into formations which can powerfully affect our existence without our knowledge. If the wall that separates this inner existence from the outer self were penetrated, we could know and deal with the sources of our present mind energies and life action and could control instead of undergoing their results. But though large parts of it can be thus known by a penetration and looking within or a freer communication, it is only by going inward behind the veil of superficial mind and living within, in an inner mind, an inner life, an inmost soul of our being that we can be fully self-aware,—by this and by rising to a higher plane of mind than that which our waking consciousness inhabits. An enlargement and completion of our present evolutionary status, now still so hampered and truncated, would be the result of such an inward living; but an evolution beyond it can come only by our becoming conscious in what is now superconscient to us, by

an ascension to the native heights of the Spirit.²¹

• The Superconscient

In the superconscience beyond our present level of awareness are included the higher planes of mental being as well as the na­tive heights of supramental and pure spiritual being. The first indispensable step in an upward evolution would be to elevate our force of consciousness into those higher parts of Mind from which we already receive, but without knowing the source, much of our larger mental movements, those, especially, that come with a greater power and light, the revelatory, the inspirational, the intuitive. On these mental heights, in these largenesses, if the consciousness could succeed in reaching them or maintain and centre itself there, something of the direct presence and power of the spirit, something even—however secondary or in­direct —of the supermind could receive a first expression, could make itself initially manifest, could intervene in the government of our lower being and help to remould it. Afterwards, by the force of that remoulded consciousness, the course of our evolu­tion could rise by a sublimer ascent and get beyond the mental into the supramental and the supreme spiritual nature. It is pos­sible without an actual ascent into these at present supercon­scient mental planes or without a constant or permanent living in them, by openness to them, by reception of their knowledge and influences, to get rid to a certain extent of our constitu­tional and psychological ignorance; it is possible to be aware of ourselves as spiritual beings and to spiritualise, though imper­fectly, our normal human life and consciousness. There could be a conscious communication and guidance from this greater more luminous mentality and a reception of its enlightening and transforming forces. That is within the reach of the highly de­veloped or the spiritually awakened human being; but it would not be more than a preliminary stage. To reach an integral self-knowledge, an entire consciousness and power of being, there is necessary an ascent beyond the plane of our normal mind. Such