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Weitter Duckss

Processes in Universe in Pictures

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Weitter Duckss

Processes in Universe in Pictures  https://www.academia.edu/37363821/Processes_in_Universe_in_Pictures

Activity the attractive forces in the universe (gravity) create a constant process of growth.

krateri ktateri1 krateri2

krateri3 krateri4

Attraction of matter increases the mass of the body. The Earth has received ~ 140 tonnes of new material every day.

stalni-raststalni-rast1
First it gathers: gas, gas create nebula, permanent attraction formed: dust occurs, small bodies of asteroids (comets), planetoids, system planets, small star systems, larger star systems, binary star systems, star clusters, galaxies, cluster galaxies, super clusters of galaxies .. „Clusters are the largest known gravitationally bound structures in the universe and were believed to be the largest known structures in the universe until the 1980s, when superclusters were discovered.“ Wikipedia

Superclusters are, for now, the largest objects (cluster of galaxies, group of galaxies and galaxies) that are gravitationally connected and which rotate around, some, center.

sudari-tijela sudari-tijela-i-sustavasudari-galaksija-Hubble-teleskop

"Clusters not only rotate, but they also merge into greater structures and create superclusters, the next whole that also rotates ... “Using the Chandra and Hubble Space Telescopes we have now observed 72 collisions between galaxy clusters, including both ‘major’ and ‘minor’ mergers”."

Rotacija

rotacija rotacija1rotacija11 rotacija2 rotacija 3

Everything in the universe rotates around a kind of center (except tidally locked bodies (Mercury, Venus, much of the interior satellites of the planet)). Body orbiting about central body exclusively due to the rotation of the central body. If the body has no independent rotation or is extremely slow, there are no other bodies around it in the orbits (Mercury, Venus, inner satellites).

 

Light

svjetlostsvjetlost1 svjetlost1 svjetlost2svjetlost4svjetlost5

The universe is complete darkness. The occurrence of light we have only to bodies (nebulae, planets .., ..). If there is no visible matter, there is no light. The stars (the sun in the picture) do not emit light, the stars emit radiation. In the collision with visible material, light is generated and the temperature rises. There is no light immediately outside the sun's atmosphere.

The blue and red shift of light (on Earth)

plavi-i-crveni-pomak-svjetlosti red-moonzalazak-sunca

Images, sunrise, show red light opposite Doppler effect.
It's the same on the third picture. The second row, the photos, are images of the west (Zadar). The first line of pictures, in the third picture, are the footage in the opposite direction (east, south and north east). First of all we have redness, although the light from us is going, which is contrary to the claims that Doppler effect creates a red shade in the sky.
The sketch of the moon shows the real reason for the existence of a red color. The red hue comes from reducing the intensity of the radiation (light (on the red moon no sunlight).

Blue and red light shift in the universe (My comment in space.com)

"It means that if 10 Mpc equals 32,6 millions of light-years
then Hubble's law doesn't apply for galaxies and objects, the values of which are more easily determined." Wikipedia
Let's check that on the distances at which Hubble's law should apply:

RMB 56 distance 65,2 Mly… blue shift.. -327 km/s…….(65,2 Mly x Hubble c. = -327 km/s Ha, ha..)
NGC 4419........56 Mly……..........-0,0009 (-342 km/s)…..(56 x H C = -342 km/s ..)
M90...............58.7 ± 2.8 Mly..........−282 ± 4 km/s……….(58,7 x H c = -282 km/s)" 
+ "compiled a list of 65 galaxies in Virgo with VLG < 0 (blue shift). Distance 53.8 ± 0.3 Mly (16.5 ± 0.1 Mpc)"
"Again, there is nothing in accordance with the constant and Hubble's law!" ..(53,8 Mly x Hubbl c. = 0 to -866 km/s ..Ha..)
Who lies? Autor or evidence? In the translations: a person who talks without a background (evidence) or scientific evidence?

If " "Objects observed in space - extragalactic space, 10 (Mpc)" = ~700 km/s
"NGC 7320c distance 35 Mly, speed 5.985 ± 9 km/s…(~10 Mpc x Hubble c. = 5.985 ± 9 km/s.. ha, ha..)
NGC 4178..............43 ± 8...................377 km/s
NGC 4214...............44.........................291 ± 3
M98 ........................44.4 ...............−0.000113 ± 0.000013
Messier 59...............60 ± 5..................410 ± 6
NGC 4414................62,3 ....................790 ± 5
NGC 127................188........................409 etc....

The Laniakea Supercluster.......250 Mly.......+0,0708 (z)
Horologium_Supercluster ........700 Mly..........0,063
Corona Borealis Supercluster ...946 Mly..........0,07 etc... 
(The galaxy is distant 250 Mly is faster (has a bigger red shift) than the galaxy at the distance 700 and 946 Mly ..)

Q0906 + 6930 ..................12,3 Gly.....5,47.(z)...speed ....299,792 km/s 
Z8 GND 5296...................13,1 Gly....7,5078±0,0004.......291.622 ± 120 km/s
GN-z11..............................13,4 Gly...11,09.......................295.050 ± 119.917" 
Who lies? ..... 
Object with red shift. 5.47 is faster than objects with red shift 7.05 and 11.09 ha, ha. Authors Hubble constant really need to go back to elementary school and learn math (basic for kids).

Hubble-constante

 

Will continue.

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toast
38 minutes ago, Weitter Duckss said:

Will continue.

Horror!

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Imaginarynumber1

Sunrise/set isn't due to the doppler effect. 

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toast
13 minutes ago, Imaginarynumber1 said:

Sunrise/set isn't due to the doppler effect. 

Wait a little and he will explain why it is. :lol:

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Waspie_Dwarf
2 hours ago, toast said:

Wait a little and he will explain why it is. :lol:

No he won't.

He"ll post scientifically illiterate nonsense then falsely  claim he explained why it is.

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Weitter Duckss

„In the image of sunrise and sunset one can see the red spectrum is related to weak intensity waves coming from Sun and not exclusively to the Doppler effect. Weak wave intensity is also seen in the image of the red moon.

At sunrise, the waves go towards us (blue shift), at sunset, the waves go from us (red shift). What is not scientific here? The problem is that the sky in both cases is red.

Maybe the pictures lie? It is easy to check on the Internet. The image (evidence) has too much.

Maybe they're guilty of it communist countries (is it their conspiracy)?

Are there other laws in the universe?

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danydandan

You can not see red or blue shift with the naked eye.

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Weitter Duckss

Colors (on Earth) come in a different array. The atmosphere decomposes radiation (light) depending on the radiation intensity.

I do not know why, but "science" deliberately hiding blue shift. Each attached link, to galaxies shows negative red shift instead of the blue shift.

M90 Redshift    -0.000784 ± 0.000013

M98  Redshift   −0.000474

M86  Redshift   -0.000814 ± 0.000017 (-244 ± 5 km/s)

NGC 1569 Redshift -104 km/s etc.

I will try to enclose the picture, but because of jpg I do not believe it will pass.

Edited by Weitter Duckss

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Weitter Duckss

I switched to gif format (east).

Colors.gif

Edited by Weitter Duckss

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Weitter Duckss

I need credible information (Internet I reviewed) about www.sciencepublishinggroup.com

Urgently.

They accepted my article for publication. Confirm or remove my suspicion.

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Rlyeh

Light is radiation.

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Weitter Duckss

Radiation is not Light.

The space is dark, as well as a microwave oven (no bulbs).

Pictures do not lie.

Are you suggesting that I accept the publication?

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toast
4 minutes ago, Weitter Duckss said:

The space is dark, as well as a microwave oven (no bulbs).

If your microwave oven is still illuminated by a candle, you should upgrade your kitchen equipment soon.

 

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Weitter Duckss

We'll make it easy for the microwave and candle. What about a space that is dark just next to a candle?

Are you suggesting that I accept the publication?

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toast
Just now, Weitter Duckss said:

Are you suggesting that I accept the publication?

As you are the guy who wants to explain the world that its all different than thought about the Universe you should be able to answer this very simple question by yourself.

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Weitter Duckss

Martin Luther took a day to think.

I've put a lot of effort into the article. He passed all the obstacles and stopped. I doubt it and everything and yourself. This is the basis of independence.

Pay can by the fifth in the month. The question is + and – and  severity.

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toast
17 minutes ago, Weitter Duckss said:

Martin Luther took a day to think.

I've put a lot of effort into the article. He passed all the obstacles and stopped. I doubt it and everything and yourself. This is the basis of independence.

Pay can by the fifth in the month. The question is + and – and  severity.

I have no idea what you are talking about.

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Weitter Duckss

About, I need advice or information. Maybe someone had a cognition (+ or -).

I'm not sorry for the money. I already sent a payment order (later I stopped). I do not understand: how the journal "American".

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Rlyeh
12 hours ago, Weitter Duckss said:

Radiation is not Light.

Wrong. Light is the visible spectrum of electromagnetic radiation.

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Weitter Duckss

Look at the pictures, the pictures do not lie.

You want to say that there is no "visible spectrum of electromagnetic radiation" outside the atmosphere of the Sun and the atmosphere of the planet or the surface of the body without the atmosphere?

How can you explain this?

I made a payment order.

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Coil

It is impossible to explain everything only by attraction and gravity because even if the particles combine, this happens for some further purpose, the emergence of life and the complex arrangement of cells and DNA of organisms, the development and evolution of beings and their consciousness and this happens not mechanically and by chance but purposefully and correctly, that is , in the system of the development of the universe, it is necessary to introduce the information component and it is inherent in the mind, therefore, a certain mind connects particles and space objects and further heats the matter and frees the planets for life to appear on them.

But we do not see who does it with invisible hands; we can only see the result of the work and the stages. With such success, we could say that the bicycle itself is collected, the ore is mined from the ground, melted into metal and then, according to the law of gravity and attraction, all the parts of the bicycle are smelted and assembled but we know that an engineer and a plan are necessary in his mind and tools for creating a bicycle, which means that we must add the creator-designer to the creation of a bicycle. But as science has not reached the vision of the creator or the understanding of his plan, then it only involves attraction and gravity in the development of the universe.

Edited by Coil

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Weitter Duckss

It's nice to think, it ultimately brings new values.

The answer is simple: the natural process through time and a large number of different conditions.

In artificial crystal formation, a natural crystal is used for the base. Due to the structure of the atoms and compounds, the particular matter attracts a precisely defined matter. This does not happen in every place, already where the conditions are appropriate. The laboratory is magma in co-operation with Earth's crust.

The bipolarity of the atom leads to rotation. Attractive forces and rotations regulate the entire universe (from the accepted article).

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Coil


It is impossible to explain everything only with the help of attraction, the presence of poles and the rotation of the atom because these parameters are not enough for a difficult life to emerge. If you remove consciousness from a person, then the body will not live, therefore atoms are also a kind of life and minerals too. Spiritual people say that in atoms, supermind is hidden, which, being released from matter in evolution, becomes an intelligent being, therefore, not physical laws have developed this complex universe but the cosmic mind that is in all elements leads all beings to supramental self-manifestation.

 

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Weitter Duckss

When someone has not enough evidence, he uses imagination.
I did not bring in a relationship: life and attractive force with rotation. Of course without them there would be no life.
Consciousness can be roughly explained by the attractive forces and the range of attractive forces. Atom (due to attractive forces (different charge)) "feels" other atoms. Roughly, it is awareness. This atom is good for me, this is not ... one attracts the other repels ..
It is imaginatively good for brain exercises, but evidence is the real difference between faith and science.

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Coil

This is an old false idea that consciousness is a movement of material energy, a product and result of the brain and not a source that uses force and matter for its self-manifestation.

If you want to know how things really are in the universe, then read this:

Spoiler


Conscious Force

All phenomenal existence resolves itself into Force,
into a movement of energy that assumes more or less
material, more or less gross or subtle forms for self-
presentation to its own experience. In the ancient images by
which human thought attempted to make this origin and law
of being intelligible and real to itself, this infinite existence of
Force was figured as a sea, initially at rest and therefore free from
forms, but the first disturbance, the first initiation of movement
necessitates the creation of forms and is the seed of a universe.
Matter is the presentation of force which is most easily
intelligible to our intelligence, moulded as it is by contacts in
Matter to which a mind involved in material brain gives the
response. The elementary state of material Force is, in the view of
the old Indian physicists, a condition of pure material extension
in Space of which the peculiar property is vibration typified to
us by the phenomenon of sound. But vibration in this state of
ether is not sufficient to create forms. There must first be some
obstruction in the flow of the Force ocean, some contraction
and expansion, some interplay of vibrations, some impinging of
force upon force so as to create a beginning of fixed relations
and mutual effects. Material Force modifying its first ethereal
status assumes a second, called in the old language the aerial, of
which the special property is contact between force and force,
contact that is the basis of all material relations. Still we have not
as yet real forms but only varying forces. A sustaining principle
is needed. This is provided by a third self-modification of the
primitive Force of which the principle of light, electricity, fire
and heat is for us the characteristic manifestation. Even then,
we can have forms of force preserving their own character and
peculiar action, but not stable forms of Matter. A fourth state
characterised by diffusion and a first medium of permanent
attractions and repulsions, termed picturesquely water or the
liquid state, and a fifth of cohesion, termed earth or the solid
state, complete the necessary elements.

All forms of Matter of which we are aware, all physical
things even to the most subtle, are built up by the combination of
these five elements. Upon them also depends all our sensible ex-
perience; for by reception of vibration comes the sense of sound;
by contact of things in a world of vibrations of Force the sense
of touch; by the action of light in the forms hatched, outlined,
sustained by the force of light and fire and heat the sense of sight;
by the fourth element the sense of taste; by the fifth the sense of
smell. All is essentially response to vibratory contacts between
force and force. In this way the ancient thinkers bridged the gulf
between pure Force and its final modifications and satisfied the
difficulty which prevents the ordinary human mind from under-
standing how all these forms which are to his senses so real, solid
and durable can be in truth only temporary phenomena and a
thing like pure energy, to the senses non-existent, intangible and
almost incredible, can be the one permanent cosmic reality.

The problem of consciousness is not solved by this theory;
for it does not explain how the contact of vibrations of Force
should give rise to conscious sensations. The Sankhyas or ana-
lytic thinkers posited therefore behind these five elements two
principles which they called Mahat and Ahankara, principles
which are really non-material; for the first is nothing but the vast
cosmic principle of Force and the other the divisional principle
of Ego-formation. Nevertheless, these two principles, as also the
principle of intelligence, become active in consciousness not by
virtue of Force itself, but by virtue of an inactive Conscious-Soul
or souls in which its activities are reflected and by that reflection
assume the hue of consciousness.

Such is the explanation of things offered by the school of
Indian philosophy which comes nearest to the modern mate-
rialistic ideas and which carried the idea of a mechanical or
unconscious Force in Nature as far as was possible to a seriously
reflective Indian mind. Whatever its defects, its main idea was
so indisputable that it came to be generally accepted. However
the phenomenon of consciousness may be explained, whether
Nature be an inert impulse or a conscious principle, it is cer-
tainly Force; the principle of things is a formative movement of
energies, all forms are born of meeting and mutual adaptation
between unshaped forces, all sensation and action is a response
of something in a form of Force to the contacts of other forms
of Force. This is the world as we experience it and from this
experience we must always start.
Physical analysis of Matter by modern Science has come
to the same general conclusion, even if a few last doubts still
linger. Intuition and experience confirm this concord of Science
and Philosophy. Pure reason finds in it the satisfaction of its
own essential conceptions. For even in the view of the world
as essentially an act of consciousness, an act is implied and in
the act movement of Force, play of Energy. This also, when
we examine from within our own experience, proves to be the
fundamental nature of the world. All our activities are the play of
the triple force of the old philosophies, knowledge-force, desire-
force, action-force, and all these prove to be really three streams
of one original and identical Power, Adya Shakti. Even our states
of rest are only equable state or equilibrium of the play of her
movement.

Movement of Force being admitted as the whole nature
of the Cosmos, two questions arise. And first, how did this
movement come to take place at all in the bosom of existence?
If we suppose it to be not only eternal but the very essence of
all existence, the question does not arise. But we have negatived
this theory. We are aware of an existence which is not compelled
by the movement. How then does this movement alien to its
eternal repose come to take place in it? by what cause? by what
possibility? by what mysterious impulsion?

The answer most approved by the ancient Indian mind was
that Force is inherent in Existence. Shiva and Kali, Brahman and
Shakti are one and not two who are separable. Force inherent in
existence may be at rest or it may be in motion, but when it is at
rest, it exists none the less and is not abolished, diminished or in
any way essentially altered. This reply is so entirely rational and
in accordance with the nature of things that we need not hesitate
to accept it. For it is impossible, because contradictory of reason,
to suppose that Force is a thing alien to the one and infinite
existence and entered into it from outside or was non-existent
and arose in it at some point in Time. Even the Illusionist theory
must admit that Maya, the power of self-illusion in Brahman,
is potentially eternal in eternal Being and then the sole question
is its manifestation or non-manifestation. The Sankhya also as-
serts the eternal coexistence of Prakriti and Purusha, Nature and
Conscious-Soul, and the alternative states of rest or equilibrium
of Prakriti and movement or disturbance of equilibrium.

But since Force is thus inherent in existence and it is the
nature of Force to have this double or alternative potentiality
of rest and movement, that is to say, of self-concentration in
Force and self-diffusion in Force, the question of the how of
the movement, its possibility, initiating impulsion or impelling
cause does not arise. For we can easily, then, conceive that this
potentiality must translate itself either as an alternative rhythm
of rest and movement succeeding each other in Time or else as
an eternal self-concentration of Force in immutable existence
with a superficial play of movement, change and formation like
the rising and falling of waves on the surface of the ocean. And
this superficial play — we are necessarily speaking in inadequate
images — may be either coeval with the self-concentration and
itself also eternal or it may begin and end in Time and be resumed
by a sort of constant rhythm; it is then not eternal in continuity
but eternal in recurrence.

The problem of the how thus eliminated, there presents
itself the question of the why. Why should this possibility of a
play of movement of Force translate itself at all? why should
not Force of existence remain eternally concentrated in itself,
infinite, free from all variation and formation? This question
also does not arise if we assume Existence to be non-conscious
and consciousness only a development of material energy which
we wrongly suppose to be immaterial. For then we can say
simply that this rhythm is the nature of Force in existence and
there is absolutely no reason to seek for a why, a cause, an
initial motive or a final purpose for that which is in its nature
eternally self-existent. We cannot put that question to eternal
self-existence and ask it either why it exists or how it came into
existence; neither can we put it to self-force of existence and its
inherent nature of impulsion to movement. All that we can then
inquire into is its manner of self-manifestation, its principles of
movement and formation, its process of evolution. Both Exis-
tence and Force being inert, — inert status and inert impulsion,
— both of them unconscious and unintelligent, there cannot be
any purpose or final goal in evolution or any original cause or
intention.

But if we suppose or find Existence to be conscious Being,
the problem arises. We may indeed suppose a conscious Being
which is subject to its nature of Force, compelled by it and
without option as to whether it shall manifest in the universe
or remain unmanifest. Such is the cosmic God of the Tantriks
and the Mayavadins who is subject to Shakti or Maya, Purusha
involved in Maya or controlled by Shakti. But it is obvious that
such a God is not the supreme infinite Existence with which we
have started. Admittedly, it is only a formulation of Brahman in
the cosmos by the Brahman which is itself logically anterior to
Shakti or Maya and takes her back into its transcendental being
when she ceases from her works. In a conscious existence which
is absolute, independent of its formations, not determined by its
works, we must suppose an inherent freedom to manifest or not
to manifest the potentiality of movement. A Brahman compelled
by Prakriti is not Brahman, but an inert Infinite with an active
content in it more powerful than the continent, a conscious
holder of Force of whom his Force is master. If we say that it is
compelled by itself as Force, by its own nature, we do not get
rid of the contradiction, the evasion of our first postulate. We
have got back to an Existence which is really nothing but Force,
Force at rest or in movement, absolute Force perhaps, but not
absolute Being.

It is then necessary to examine into the relation between
Force and Consciousness. But what do we mean by the latter
term? Ordinarily we mean by it our first obvious idea of a mental
waking consciousness such as is possessed by the human being
during the major part of his bodily existence, when he is not
asleep, stunned or otherwise deprived of his physical and su-
perficial methods of sensation. In this sense it is plain enough
that consciousness is the exception and not the rule in the order
of the material universe. We ourselves do not always possess it.
But this vulgar and shallow idea of the nature of consciousness,
though it still colours our ordinary thought and associations,
must now definitely disappear out of philosophical thinking.
For we know that there is something in us which is conscious
when we sleep, when we are stunned or drugged or in a swoon,
in all apparently unconscious states of our physical being. Not
only so, but we may now be sure that the old thinkers were
right when they declared that even in our waking state what
we call then our consciousness is only a small selection from
our entire conscious being. It is a superficies, it is not even the
whole of our mentality. Behind it, much vaster than it, there
is a subliminal or subconscient mind which is the greater part
of ourselves and contains heights and profundities which no
man has yet measured or fathomed. This knowledge gives us a
starting-point for the true science of Force and its workings; it
delivers us definitely from circumscription by the material and
from the illusion of the obvious.

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 be-
coming 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
to life, any more than is breathing, nor the organised brain-cells
to thought. Our physical organism no more causes or explains
thought and consciousness than the construction of an engine
causes or explains the motive-power of steam or electricity. The
force is anterior, not the physical instrument.

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 conscious-
ness, 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 com-
munication 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 dif-
ferent in kind from what we know as mentality in our waking
self. We have therefore a right to suppose that there is a super-
conscient 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 give the name of vital and physical consciousness? If so, we
must suppose in the plant and the metal also a force to which we
can give the name of consciousness although it is not the human
or animal mentality for which we have hitherto preserved the
monopoly of that description.

Not only is this probable but, if we will consider things
dispassionately, it is certain. In ourselves there is such a vital con-
sciousness 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 self-
experience 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 consciousness fails and stops short in that which seems
to us purely material. The development of recent research and
thought seems to point to a sort of obscure beginning of life
and perhaps a sort of inert or suppressed consciousness in the
metal and in the earth and in other “inanimate” forms, or at
least the first stuff of what becomes consciousness in us may
be there. Only while in the plant we can dimly recognise and
conceive the thing that I have called vital consciousness, the
consciousness of Matter, of the inert form, is difficult indeed for
us to understand or imagine, and what we find it difficult to
understand or imagine we consider it our right to deny. Never-
theless, when one has pursued consciousness so far into the
depths, it becomes incredible that there should be this sudden
gulf in Nature. Thought has a right to suppose a unity where
that unity is confessed by all other classes of phenomena and
in one class only, not denied, but merely more concealed than
in others. And if we suppose the unity to be unbroken, we then
arrive at the existence of consciousness in all forms of the Force
which is at work in the world. Even if there be no conscient or
superconscient Purusha inhabiting all forms, yet is there in those
forms a conscious force of being of which even their outer parts
overtly or inertly partake.

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
materialistic Science perceives from the other end when it as-
serts that Mind cannot be another force than Matter, but must
be merely development and outcome of material energy. Indian
thought at its deepest affirms on the other hand that Mind and
Matter are rather different grades of the same energy, different
organisations of one conscious Force of Existence.

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 se-
lection, 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-Force. We see only part of Nature’s purpose and
all that does not subserve that part we call waste. Yet even our
own human action is full of an apparent waste, so appearing
from the individual point of view, which yet, we may be sure,
subserves well enough the large and universal purpose of things.
That part of her intention which we can detect, Nature gets
done surely enough in spite of, perhaps really by virtue of her
apparent waste. We may well trust to her in the rest which we
do not yet detect.

For the rest, it is impossible to ignore the drive of set pur-
pose, the guidance of apparent blind tendency, the sure eventual
or immediate coming to the target sought, which characterise
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.

Chapter X

https://www.urantiagaia.org/eng/spiritual/aurobindo/Aurobindo-TheLifeDivine.pdf

 

 

 

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