The Realisation of the Absolute :2. ( d )-8.

Chapter-2.The Nature of the World


The decision of the intellect that Reality is a process is the effect of its trying to compromise with what fundamentally presents itself as a self-contradiction.
However reasonable this view may be from the standpoint of man, it cannot be held that the intuitional Upanishads declare as their essential proposition that the Infinite Whole is a constantly changing process attempting to reach itself, a doctrine which contradicts reason itself.

To them the form of the world is in the main an appearance and there is nothing but Brahman.

We have already dismissed the possibility of evolution in Eternal Existence as self-contradictory.

Evolution is change, and change is becoming, which would mark the transient nature of Existence itself.

But Existence is eternal.

Nothing that is perfectly real can be said to change or evolve.

Brahman, therefore, does not change.

If it is something else than Brahman that changes, we have to create a second to the secondless Brahman.

In any case, change and evolution are impossible as ultimate truths.

Empirical facts have their place in one's life, but they have to be brushed aside as finally untrue, if one wishes to have a perfect realisation of the essential nature of Being or Brahman.

It is easy to trot out the shibboleth that a teaching on the unreality of all phenomena may itself be unreal. True.

But the consciousness of its being unreal cannot itself be unreal.

After all negation, and the negation of even this negation, consciousness remains, still, the Absolute, not as a bare featureless transparency, but the wondrous Abode of Divine Perfection.

Chapter-2. ENDS.

Next : Chapter 3: The Need for Integral Knowledge


Swami Krishnananda
To be continued   .....


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