The Status of the Self in Aurobindo's Metaphysics: And Some Questions

Abstract

AN ATTEMPT to understand any part of Aurobindo's philosophy must grasp in essence the framework of the whole, for Aurobindo's philosophy, as he informs his readers over and over again, is integral. Hence, this examination of the self in Aurobindo must explore the self in the context of his metaphysical system. This study begins with a consideration of Brahman, then moves to the universe as the involution or manifestation of Brahman, and then turns to man's unique role in the movement back to Brahman. The concept of the self is analyzed in all three parts of this study of Aurobindo, since Brahman is the Self of selves, the universe evolves the human self, and man is essentially a self or spirit associated with a body, a vital being, and a mind. This study is confined to Aurobindo's two outstanding books: The Life Divine and The Synthesis of Yoga. Aurobindo believes there are three propositions to which the general reason and consciousness of mankind bear witness, First, there is an omnipresent divinity. Second, all things are ordered and governed by this divinity. Third, this divinity and the world reality are very different, so different that man must draw away from one to reach the other.' This third basic belief of mankind is the source of serious metaphysical and ethical dichotomies. The first truth about Brahman is that it is one and cannot be divided into Brahman and non-Brahman, or Self and non-Self, or reality and maya, contends Aurobindo.2 This essential oneness Aurobindo finds in the early Upanisads, but not in the classical systems of Indian philosophy. Brahman is the One besides which there is nothing else--a featureless oneness beyond all relation.3 It is one because it is infinite; there is nothing else by which it could be limited. And since nothing can limit it, it is absolutely, infinitely,