People operate with diverse systems of belief and we can live with this incoherence - Political Theology: Four New Chapters on the Concept of Sovereignty - Page 118 - Paul W. Kahn - 2011 - Preview - More editions In the postmodern world, the...1 month ago
Savitri Era of those who adore, Om Sri Aurobindo and The Mother.
In view of the fact that multiple anonymous comments in a thread make confusing reading and it becomes difficult to track who is telling what and to whom, only comments bearing some name/pseudonym/identity will appear in future. [TNM 011110 SEOF]
Tuesday 11 September 2007
Selections from the Sri Aurobindo Birth Centenary Library from Volume 19,
The Life Divine Book Two, Chapter Twenty-Eight, "The Divine Life
Humanity is a formation or manifestation of the Reality in the universe, and there is a truth and self of humanity, a human spirit, a destiny of human life. The community is a formation of the Reality, a manifestation of the spirit of man, and there is a truth, a self, a power of the collective being. The individual is a formation of the Reality, and there is a truth of the individual, an individual self, soul or spirit that expresses itself through the individual mind, life and body and can express itself too in something that goes beyond mind, life and body, something even that goes beyond humanity. For our humanity is not the whole of the Reality or its best possible self-formation or self-expression, -- the Reality has assumed before man existed an infrahuman formation and self-creation and can assume after him or in him a suprahuman formation and self-creation. The individual as spirit or being is not confined within his humanity; he has been less than human, he can become more than human. The universe finds itself through him even as he finds himself in the universe, but he is capable of becoming more than the universe, since he can surpass it and enter into something in himself and in it and beyond it that is absolute. He is not confined within the community; although his mind and life are, in a way, part of the communal mind and life, there is something in him that can go beyond them. The community exists by the individual, for its mind and life and body are constituted by the mind and life and body of its composing individuals; if that were abolished or disaggregated, its own existence would be abolished or disaggregated, though some spirit or power of it might form again in other individuals: but the individual is not a mere cell of the collective existence; he would not cease to exist if separated or expelled from the collective mass. For the collectivity, the community is not even the whole of humanity and it is not the world: the individual can exist and find himself elsewhere in humanity or by himself in the world. If the community has a life dominating that of the individuals which constitute it, still it does not constitute their whole life. If it has its being which it seeks to affirm by the life of the individuals, the individual also has a being of his own which he seeks to affirm in the life of the community. But he is not tied to that, he can affirm himself in another communal life, or, if he is strong enough, in a nomad existence or in an eremite solitude where, if he cannot pursue or achieve a complete material living, he can spiritually exist and find his own reality and indwelling self of being. The individual is indeed the key of the evolutionary movement; for it is the individual who finds himself, who becomes conscious of the Reality. The movement of the collectivity is a largely subconscious mass-movement; it has to formulate and express itself through the individuals to become conscious: its general mass-consciousness is always less evolved than the consciousness of its most developed individuals, and it progresses in so far as it accepts their impress or develops what they develop. The individual does not owe his ultimate allegiance either to the State which is a machine or to the community which is a part of life and not the whole of life: his allegiance must be to the Truth, the Self, the Spirit, the Divine which is in him and in all; not to subordinate or lose himself in the mass, but to find and express that truth of being in himself and help the community and humanity in its seeking for its own truth and fullness of being must be his real object of existence. But the extent to which the power of the individual life or the spiritual Reality within it becomes operative, depends on his own development: so long as he is undeveloped, he has to subordinate in many ways his undeveloped self to whatever is greater than it. As he develops, he moves towards a spiritual freedom, but this freedom is not something entirely separate from all-existence; it has a solidarity with it because that too is the Self, the same Spirit. As he moves towards spiritual freedom, he moves also towards spiritual oneness. [Home] [Index] [E-mail] [Site News] [Search Site]