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From Sri Aurobindo – Conditions for the Coming of a Subjective Age

October 9, 2014

The Conditions for the Coming of a Spiritual Age – the contributions of Indian psychology to this process

Here, I think, in a passage from Sri Aurobindo’s “The Human Cycle”, is one of the most beautiful descriptions I’ve ever seen of what Indian psychology has to offer – a vision of a society based on the awakening to the Spirit – the Divine within and without.  And it gives us so many clues as to what all of us can do – right now – to contribute to this collective awakening (a process, which as is made clear in this passage, is something likely to take centuries, not merely years or decades). 

I like particularly Sri Aurobindo’s emphasis on preparing the “common mind”.  This means we don’t have to wait until we are all fully spiritually awakened, nor is it merely mystical, esoteric knowledge that has to be “imparted”.  The work of those like Dean Radin and Alan Wallace in science, and perhaps even those in the “Occupy Spirituality” movement – all of these are in their own ways, I think, contributing to what Sri Aurobindo is talking about here.

 

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What then will be that state of society, what that readiness of the common mind of man which will be most favourable to this change, so that even if it cannot at once effectuate itself, it may at least make for its ways a more decisive preparation than has been hitherto possible? For that seems the most important element, since it is that, it is the unpreparedness, the unfitness of the society or of the common mind of man which is always the chief stumbling-block. It is the readiness of this common mind which is of the first importance; for even if the condition of society and the principle and rule that govern society are opposed to the spiritual change, even if these belong almost wholly to the vital, to the external, the economic, the mechanical order, as is certainly the way at present with human ” masses, yet if the common human mind has begun to admit the ideas proper to the higher order that is in the end to be, and the heart of man has begun to be stirred by aspirations born of these ideas, then there is a hope of some advance in “: the not distant future. And here the first essential sign must be the growth of the subjective idea of life, – the idea of the soul, the inner being, its powers, its possibilities, its growth, its expression and the creation of a true, beautiful and helpful environment for it as the one thing of first and last importance. The signals must be there that are precursors of a subjective age in humanity’s thought and social endeavour.

These ideas are likely first to declare their trend in philosophy, in psychological thinking, in the arts, poetry, painting, sculpture, music, in the main idea of ethics, in the application of subjective principles by thinkers to social questions, even perhaps, though this is a perilous effort, to politics and economics, that hard refractory earth matter which most resists all but a gross utilitarian treatment. There will be new unexpected departures of science or at least of research, – since to such a turn in its most fruitful seekings the orthodox still deny the name of science. Discoveries will be made that thin the walls between soul and matter; attempts there will be to extend exact knowledge into the psychological and psychic realms with a realisation of the truth that these have laws of their own which are other than physical, but not the less laws because they escape the’ external senses and are infinitely plastic and subtle. There will be a labour of religion to reject its past heavy weight of dead matter and revivify its strength in the fountains of the Spirit. These are sure signs, if not of the thing to be, at least of a great possibility of it, of an effort that will surely be made, another endeavour perhaps with a larger sweep and a better equipped intelligence capable not only of feeling but of understanding the Truth that is demanding to be heard. Some such signs we can see at the present time although they are only incipient sporadic and have not yet gone far enough to warrant a confident certitude. It is only when these groping beginnings have found that for which they are seeking, that it can be successfully applied to the remoulding of the life of man. Till then nothing better is likely to be achieved than an inner preparation and, for the rest, radical or revolutionary experiments of a doubtful kind with the details of the vast and cumbrous machinery under which life now groans and labours.

A subjective age may stop very far short of spirituality; for the subjective turn is only a first condition, not the thing itself, not the end of the matter. The search for the Reality, the true self of man, may very easily follow out the natural order described by the Upanishad in the profound apologue of the seekings of Bhrigu, son of Varuna. For first the seeker found the ultimate reality to be Matter and the physical, the material being, the external man our only self and spirit. Next he fixed on Life as the Reality and the vital being as the self and spirit; in the third essay on Mind and the mental being; only afterwards could he get beyond the superficial subjective through the supramental Truth-Consciousness to the eternal, the blissful, the ever creative Reality of which these are the sheaths. But humanity may not be as persistent or as plastic as the son of Varuna, the search may stop short anywhere. Only if it is intended that he shall now at last arrive and discover, will the Spirit break each insufficient formula as soon as it has shaped itself and compel the thought of man to press forward to a larger discovery and in the end to the largest and most luminous of all. Something of the kind has been happening but only in a very external way and on the surface. After the material formula which governed the greater part of the nineteenth century had burdened man with the heaviest servitude to the machinery of the outer material life that he has ever yet been called upon to bear, the first attempt to break through, to get to the living reality in things and away from the mechanical idea of life and living and society, landed us in that surface vitalism which had already begun to govern thought before the two formulas inextricably locked together lit up and flung themselves on the lurid pyre of the World War. The vital elan brought us no deliverance, but only used the machinery already created with a more feverish insistence, a vehement attempt to live more rapidly, more intensely, an inordinate will to act and to succeed, to enlarge the mere force of living, to pile up a gigantic efficiency of life. It could not have been otherwise even if this vitalism had been less superficial and external, more truly subjective. To live, to act, to grow, to increase the vital force, to understand, utilise and fulfil the intuitive impulse of life are not things evil in themselves: rather they are excellent things, if rightly followed and rightly used, that is to say, if they are directed to something beyond the mere vitalistic impulse and are governed by that within which is higher than Life. The Life-power is an instrument, not an aim; it is in the upward scale the first great subjective supra- physical instrument of the Spirit and the base of all action and endeavour. But a Life-power that sees nothing beyond itself, nothing to be served except its own organised demands and impulses, will be very soon like the force of steam driving an engine without the driver or an engine in which the locomotive force has made the driver its servant and not its controller. It can only add the uncontrollable impetus of a high-crested or broad-based Titanism, or it may be even a nether flaming demonism, to the Nature forces of the material world with the intellect as its servant, an impetus of measureless unresting creation, appropriation, expansion which will end in something violent, huge and “colossal”, foredoomed in its very nature to excess and ruin, because light is not in it ‘nor the soul’s truth nor the sanction of the gods and their calm eternal will and knowledge.

But beyond the subjectivism of the vital self there is the possibility of a mental and even a psychic subjectivism which would at first perhaps, leaning upon the already realised idea of the soul as Life in action but correcting it, appear as a highly mentalised pragmatism, but might afterwards rise to the higher idea of man as a soul that develops itself individually and collectively in the life and body through the play of an ever- expanding mental existence. This greater idea would realise that the elevation of the human existence will come not through material efficiency alone or the complex play of his vital and dynamic powers mastering through the aid of the intellect the energies of physical Nature for the satisfaction of the life- instincts, which can only be an intensification of his present mode of existence, but through the greatness of his mental and psychic being and a discovery bringing forward an organisation of his vast subliminal nature and its forces. It would see in life an opportunity for the joy and power of knowledge, for the joy and power of beauty, for the joy and power of the human will mastering not only physical Nature, but vital and mental Nature. It might discover her secret yet undreamed-of mind- powers and life-powers and use them for a freer liberation of man from the limitations of his shackled bodily life. It might arrive at new psychic relations, a more sovereign power of the idea to realise itself in the act, inner means of overcoming obstacles of distance and division which would cast into insignificance even the last miraculous achievements of material Science. A development of this kind is far enough away from the dreams of the mass of men, but there are certain pale hints and presages of such a possibility and ideas which lead to it are already held by a great number who are perhaps in this respect the yet unrecognised vanguard of humanity. It is not impossible that behind the confused morning voices of the hour a light of this kind, still below the horizon, may be waiting to ascend with its splendours.

Such a turn of human thought, effort, ideas of life, if it took hold of the communal mind, would evidently lead to a profound, revolution throughout the whole range of human existence. It would give it from the first a new tone and atmosphere, a loftier spirit, wider horizons, a greater aim. It might easily develop a Science which would bring the powers of the physical world into a real and not only a contingent and mechanical subjection and open perhaps the doors of other worlds. It might develop an achievement of Art and Beauty which would make the greatness of the past a comparatively little thing and would save the world from the astonishingly callous reign of utilitarian ugliness that even now afflicts it. It would open up a closer and freer inter- change between hum3;n minds and, it may well be hoped, a kindlier interchange between human hearts and lives. Nor need its achievements stop here, but might proceed to greater things of which these would be only the beginnings. This mental and psychic subjectivism would have its dangers, greater dangers even than those that attend a vitalistic subjectivism, because its powers of action also would be greater, but it would have what vitalistic subjectivism has not and cannot easily have, the chance of a detecting discernment, strong safeguards and a powerful liberating light.

Moving with difficulty upward from Matter to Spirit, this is perhaps a necessary stage of man’s development. This was one principal reason of the failure of past attempts to spiritualise mankind, that they endeavoured to spiritualise at once the material man by a sort of rapid miracle, and though that can be done, the miracle is not likely to be of an enduring character if it overleaps the stages of his ascent and leaves the intervening levels untrodden and therefore unmastered. The endeavour may succeed with individuals, – Indian thought would say with those who have made themselves ready in a past existence, – but it must fail with the mass. When it passes beyond the few, the forceful miracle of the Spirit flags; unable to transform by inner force, the new religion tries to save by machinery, is en- tangled in the mechanical turning of its own instruments, loses the spirit and perishes quickly or decays slowly. That is the fate which overtakes all attempts of the vitalistic, the intellectual and mental, the spiritual endeavour to deal with material man through his physical mind chiefly or alone; the endeavour is overpowered by the machinery it creates and becomes the slave and victim of the machine. That is the revenge which our material Nature, herself mechanical, takes upon all such violent endeavours; she waits to master them by their concessions to her own law. If mankind is to be spiritualised, it must first in the mass cease to be the material or the vital man and become the psychic and the true mental being. It may be questioned whether such a mass progress or conversion is possible; but if it is not, then the spiritualisation of mankind as a whole is a chimera.

From this point of view it is an excellent thing, a sign of great promise, that the wheel of civilisation’ has been following its past and present curve upward from a so lid physical know- ledge through a successive sounding of higher and higher powers that mediate between Matter and Spirit. The human intellect in modem times has been first drawn to exhaust the possibilities of materialism by an immense dealing with life and the world upon the basis of Matter as the sole reality, Matter as the Eternal, Matter as the Brahman, annam brahma. Afterwards it had begun to turn towards the conception of existence as the large pulsation of a great evolving Life, the creator of Matter, which would have enabled it to deal with our existence on the basis of Life as the original reality, Life as the great Eternal, pr`ano brahma. And already it has in germ, in preparation a third conception, the discovery of a great self-expressing and self-finding inner Mind other than our surface mentality as a master-power of existence, that should lead towards a rich attempt to deal with our possibilities and our ways of living on the basis of Mind as the original reality, the great Eternal, mano brahma. It will also be a sign of promise if these conceptions succeeded each other with rapidity, with a large but swift evocation of the possibilities of each level; for that would show that there is a readiness in our subconscient Nature and that we need not linger in each stage for centuries.

But still a subjective age of mankind must be an adventure full of perils and uncertainties as are all great adventures of the race. It may wander long before it finds itself or may not find itself at all and swing back to a new repetition of the cycle.

The true secret can only be discovered if in the third stage, in an age of mental subjectivism, the idea becomes strong of the Mind itself as no more than a secondary power of the Spirit’s working and of the Spirit as the great Eternal, the original and, in spite of the many terms in which it is both expressed and hidden, the sole reality, ayam âtmâ brahma. Then only will the real, the decisive endeavour begin and life and the world be studied, known, dealt with in all directions as the self-finding and self-expression of the Spirit. Then only will a spiritual age of mankind be possible. To attempt any adequate discussion of what that would mean, and in an inadequate discussion there is no fruit, would need another volume or two of essays; for we should have to examine a knowledge which is rare and nowhere more than initial. It is enough to say that a spiritual human society would start from and try to realise three essential truths of existence which all Nature seems to be an. attempt to hide by their opposites and which therefore are as yet for the mass of mankind only words and dreams, God, freedom, unity. Three things which are one, for you cannot realise freedom and unity unless you realise God, you cannot possess freedom and unity unless you possess God, possess at once your highest self and the self of all creatures. The freedom and unity which otherwise go by that name, are simply attempts of our subjection and our division to get away from themselves by shutting their eyes while they turn somersaults around their own centre. When man is able to see God and to possess him, then he will know real freedom and arrive at real unity, never otherwise. And God is only waiting to be known, while man seeks for him everywhere and creates images of the Divine, but all the while truly finds, effectively erects and worships images only of his own mind-ego and life-ego. When this ego pivot is abandoned and this ego-hunt ceases, then man gets his first real chance of achieving spirituality in his inner and outer life. It will not be enough, but it will be a commencement, a true gate and not a blind entrance.

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From → Sri Aurobindo

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