Sri Aurobindo
The Hour of God
and other writings
II. Evolution — Psychology — The Supermind
The Tangle of Karma
Obviously we must leave far behind us the current theory of Karma and its shallow attempt to justify the ways of the Cosmic Spirit by forcing on them a crude identity with the summary notions of law and justice, the crude and often savagely primitive methods of reward and punishment, lure and deterrent dear to the surface human mind. There is here a more authentic and spiritual truth at the base of Nature’s action and a far less mechanically calculable movement. Here is no rigid and narrow ethical law bound down to a petty human significance, no teaching of a child soul by a mixed system of blows and lollipops, no unprofitable wheel of a brutal cosmic justice automatically moved in the traces of man’s ignorant judgments and earthly desires and instincts. Life and rebirth do not follow these artificial constructions, but a movement spiritual and intimate to the deepest intention of Nature. A cosmic Will and Wisdom observant of the ascending march of the soul’s consciousness and experience as it emerges out of subconscient Matter and climbs to its own luminous divinity, fixes the norm and constantly enlarges the lines — or, let us say, since law is a too mechanical conception, the truth of Karma.
For what we understand by law is a single immutably
habitual movement or recurrence in Nature fruitful of a determined sequence of
things and that sequence must be clear, precise, limited to its formula,
invariable. If it is not that, if there is too much flexibility of movement, if
there intervenes too embarrassing a variety or criss-cross of action and
reaction, a too rich complex of forces, the narrow uncompromising incompetence
of our logical intelligence finds there not law but an incertitude and a chaos.
Our reason must be allowed to cut and hew and arbitrarily select its suitable
circumstances, isolate its immutable data, skeletonise or mechanise life;
otherwise it stands open-mouthed at a loss unable to think with precision or act
with effect in a field of subtle and indefinite measures. It must be allowed to
deal with mighty Nature as it deals with human
society, politics, ethics, conduct; for it can understand and do good work only
where it is licensed to build and map out its own artificial laws, erect a
clear, precise, rigid, infallible system and leave as little room as possible
for the endless flexibility and variety and complexity that presses from the
Infinite upon our mind and life. Moved by this need we endeavour to forge for
our own souls and for the cosmic Spirit even such a single and inflexible law of
Karma as we would ourselves have made had the rule of the world been left to us.
Not this mysterious universe would we have made, but the pattern of a rational
cosmos fitted to our call for a simple definite guidance in action and for a
well-marked thumb rule facile and clear to our limited intelligence. But this
force we call Karma turns out to be no such precise and invariable mechanism as
we hoped; it is rather a thing of many planes that changes its face and walk and
very substance as it mounts from level to higher level, and on each plane even
as it is not one movement but an indefinite complex of many spiral movements
hard enough for us to harmonise together or to find out whatever secret harmony
unknown to us and incalculable these complexities are weaving out in this mighty
field of the dealings of the soul with Nature.
Let us then call Karma no longer a Law, but rather the
many-sided dynamic truth of all action and life, the organic movement here of
the Infinite. That was what the ancient thinkers saw in it before it was cut and
shredded by lesser minds and turned into an easy and misleading popular formula.
Action of Karma follows and takes up many potential lines of the spirit, into
its multitudinous surge, many waves and streams of combining and disputing
world-forces; it is the processus of the creative Infinite; it is the long and
multiform way of the progression of the individual and the cosmic soul in
Nature. Its complexities cannot be unravelled by our physical mind ever bound up
in the superficial appearance, nor by our vital mind of desire stumbling forward
in the cloud of its own instincts and longings and rash determinations through
the maze of these myriad favouring and opposing forces that surround and urge
and drive and hamper us from the visible and invisible worlds.
Nor can it be perfectly
classified, accounted for, tied up in bundles by the precisions of our logical
intelligence in its inveterate search for clear-cut dogmas. On that day only
shall we perfectly decipher what is now to us Nature’s obscure hieroglyph of
Karma when there rises in our enlarged consciousness the supramental way of
knowledge. The supramental eye can see hundred meeting and diverging motions in
one glance and envelop in the largeness of its harmonising vision of Truth all
that to our minds is clash and opposition and the collision and interlocked
strife of numberless contending truths and powers. Truth to the supramental
sight is at once single and infinite and the complexities of its play serve to
bring out with an abundant ease to rich significance of the Eternal’s many-sided
oneness.