The Essential Aurobindo

In his numerous and enlightening writings, Sri Aurobindo presents one of the most significant metaphysical interpretations concerning the nature of existence, as well as the purpose of matter, life, mind, and spirit. For Aurobindo, existence unfolds by a perpetuating and inevitable evolution towards the complete fulfillment of spirit and soul, whereby the mind of man is an intermediate step by which the all-knowing, all-powerful, and all-present bliss that is the universe can eventually recognize itself in spirit. Aurobindo has a particularly fascinating elucidation on the process of natural evolution. In his estimation, evolution is the instrument by which the infinite oneness (Aurobindo uses many terms - though in vain - to capture what he admits is ineffable) unveils itself. In this sense, the process by which matter became life, life became animals, and animals became man, was a natural process not aimless but inevitable. For if matter manifested life, matter (or the material reality) must have inherently involved life even before its fruition. In this sense, life, mind, and the future states of the supramental and spiritual revelation are not spontaneously created by a blind universe, but instead are consciously liberated over time. In his words matter and life, mind and spirit, are not created anew but are already existent - but merely manifested by the Spirit in a process of "bringing out of what already existed in suppressed fact or in eternal potentiality." (72) There is purpose and direction. Evolution gradually advances the material reality into recognition of its spiritual bliss, and only by the evolution up to, through, and past the human mind (well, theoretically any 'mental' organism/being will do) will this recognition exist. Accordingly, our lives are fraught with meaning and purpose. Our purpose is to recognize the all-blissful spirit that IS 'us' and 'everything', by advancing our consciousness past (but not by denying entirely) vital and mental concerns towards the spiritual realm. Hence we will facilitate the continual process of evolution towards the descent of the 'supramental' - the stage 'above mind' by which man and the universe can wax ever more conscious of the ineffable bliss and spirit that constitutes "being". Man IS special indeed - Aurobindo even designates him as the Spirit's "highest vehicle" for evolution to date. Having said that, he is merely an instrument of the divine spirit, and he is not more or less important than, nor more and less separate from any other component or material force that precedes and follows his existence. Thus he should not regard his special place as an invitation towards egoism and pride, for he and his mind had always existed and will always exist in 'eternal potentiality,' and his place is hence shared with all, while all shares its omnipresent place with him. Before reading Aurobindo, I had really only been familiar with University professors and western philosophers. Accordi

"The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice," Sri Aurobindo writes. "This alone is man's real business in the world and the justification of his existence" (pp. 55-6). Ken Wilber calls Aurobindo (1872-1950) a founder of integral spirituality and practice, and recognizes that "Aurobindo has much to teach us" about the integration of body, mind, soul and Spirit.This collection of "essential" writings will appeal to anyone interested in integral and evolutionary spirituality. Aurobindo teaches us that all beings are united in a reality of being and consciousness--"a self of all things, one and eternal" (p. 39)--beyond the appearances of the universe. He believes liberation is possible through the evolution of spiritual and supramental consciousness (p. 41). "There is therefore no reason to put a limit to evolutionary possibility by taking our present organisation or status of existence as final," he writes. "The animal is a laboratory in which Nature has worked out man; man may very well be a laboratory in which she wills to work out superman, to disclose the soul as a divine being, to evolve a divine nature" (p. 54). Aurobindo writes, "man is not a vegetable nor an animal; he is a spiritual and a thinking being who is here to set to shape and use the animal mould for higher purposes, by higher motives, with a divine instrumentation" (p. 176).Because "the hour of God" is close at hand, Aurobindo recommends cleansing the "soul of all self-deceit and hypocrisy and vain self-flattering that thou mayst look straight into thy spirit and hear that which summons it" (p. 191). "Make the work you have to do here your means of inner spiritual rebirth, the divine birth, and having become divine, do still divine works as an instrument of the Divine for the leading of the peoples" (p. 124).For those who enjoy reading Ken Wilber's books, and for those interested in living life with more spirit, this fascinating introduction to Aurobindo should not be missed. And for those readers who want to explore Aurobindo's ideas further, I recommend Dalal's A GREATER PSYCHOLOGY (2000) and Wilber's INTEGRAL PSYCHOLOGY (2000).G. Merritt