Consciousness in the Unconscious

How can something arise out of nothing? How can consciousness develop out of unconscious matter? Western science has tried to explain how life and mind can arise through random recombination of atoms and the impact of energetic forces on these atoms, but Western science has not explained where these ‘building blocks’ of existence come from and how they know what to do. If we look into the elements, and then into the atoms that make up the elements, we see that there is a consciousness at work in what we call the unconscious material universe. Sri Aurobindo reminds us that nothing can evolve out that has not been already involved.

Albert Einstein once stated: “Concerning matter, we have been all wrong. What we have called matter is energy, whose vibration has been lowered as to be perceptible to the senses. Matter is spirit reduced to point of visibility. There is no matter.”

The Rig Veda provides a description of the development of consciousness in the unconscious. “Then existence was not nor non-existence, the mid-world was not nor the Ether nor what is beyond. What covered all? where was it? in whose refuge? what was that ocean dense and deep? Death was not nor immortality nor the knowledge of day and night. That One lived without breath by his self-law, there was nothing else nor aught beyond it. In the beginning Darkness was hidden by darkness, all this was an ocean of inconscience. When universal being was concealed by fragmentation, then by the greatness of its energy That One was born. That moved at first as desire within, which was the primal seed of mind. The seers of Truth discovered the building of being in non-being by will in the heart and by the thought; their ray was extended horizontally; but what was there below, what was there above? There were Casters of the seed, there were Greatnesses; there was self-law below, there was Will above.” (Rig Veda, Mandala X, Sukta 129, Riks 1-5, translated by Sri Aurobindo)

Sri Aurobindo writes: “…in its actual cosmic manifestation the Supreme, being the Infinite and not bound by any limitation, can manifest in Itself, in its consciousness of innumerable possibilities, something that seems to be the opposite of itself, something in which there can be Darkness, Inconscience, Inertia, Insensibility, Disharmony and Disintegration. It is this that we see at the basis of the material world and speak of nowadays as the Inconscient — the Inconscient Ocean of the Rigveda in which the One was hidden and arose in the form of this universe — or, as it is sometimes called, the non-being, Asat. The Ignorance which is the characteristic of our mind and life is the result of this origin in the Inconscience. Moreover, in the evolution out of inconscient existence there rise up naturally powers and beings which are interested in the maintenance of all negations of the Divine, error and unconsciousness, pain, suffering, obscurity, death, weakness, illness, disharmony, evil. Hence the perversion of the manifestation here, its inability to reveal the true essence of the Divine. Yet in this very base of this evolution all that is divine is there involved and pressing to evolve, Light, Consciousness, Power, Perfection, Beauty, Love. For in the Inconscient itself and behind the perversions of the Ignorance the Divine Consciousness lies concealed and works and must more and more appear, throwing off in the end its disguises. That is why it is said that the world is called to express the Divine.”

Sri Aurobindo and the Mother, Our Many Selves: Practical Yogic Psychology, Chapter 2, Planes and Parts of the Being, pg. 58