{"id":846,"date":"2022-08-24T07:09:05","date_gmt":"2022-08-24T07:09:05","guid":{"rendered":"https:\/\/politicsofbeing.com\/?p=846"},"modified":"2022-08-24T07:09:05","modified_gmt":"2022-08-24T07:09:05","slug":"sri-aurobindo-and-the-integral-transformation-of-societies","status":"publish","type":"post","link":"https:\/\/politicsofbeing.com\/web\/sri-aurobindo-and-the-integral-transformation-of-societies\/","title":{"rendered":"Sri Aurobindo and the Integral Transformation of Societies"},"content":{"rendered":"

From the book chapter: An Evolutive Crisis<\/em><\/p>\n

The second spiritual teacher to announce the spiritual evolution\u00a0<\/span>of humankind was the Indian political leader, poet, and evolutionary\u00a0<\/span>philosopher Sri Aurobindo. Born in Calcutta, India, in 1872, he moved\u00a0<\/span>to England at the age of seven and lived there fourteen years. He studied\u00a0<\/span>at Cambridge, where he gained extensive knowledge of European history\u00a0<\/span>and cultures. He was briefly one of the top Indian nationalist political\u00a0<\/span>leaders, ending up in jail and close to execution before he dedicated\u00a0<\/span>himself to his spiritual work and writings. Based on the Indian spiritual\u00a0<\/span>tradition, Aurobindo built a synthesis of different spiritual paths\u00a0<\/span>(\u201cyogas\u201d) he called \u201cintegral yoga.\u201d This yoga does not aim at spiritual\u00a0<\/span>realization as a divine escape from human life and material experience\u2014\u00a0<\/span>something Aurobindo critiqued in other practices. Rather, it seeks to\u00a0<\/span>constantly ascend to the divine and bring this down to transform one\u2019s\u00a0<\/span>human condition\u2014mind, life, and body\u2014thus setting the basis for a<\/span>collective transformation on Earth.<\/span><\/p>\n

Indeed, Sri Aurobindo believed that humankind, whose distinctive\u00a0<\/span>type of consciousness is mental, is not the last rung in the evolutionary\u00a0<\/span>scale and is bound to spiritually evolve to a higher state of existence that\u00a0<\/span>he called the \u201csupramental.\u201d He said:<\/span><\/p>\n

There is therefore no reason to put a limit to evolutionary possibility\u00a0<\/span>by taking our present organization or status of existence as final.\u00a0<\/span>The animal is a laboratory in which Nature has worked out man;\u00a0<\/span>man may very well be a laboratory in which she wills to work out<\/span>superman, to disclose the soul as a divine being, to evolve a divine\u00a0<\/span>nature.<\/span><\/p><\/blockquote>\n

Politics and spirituality, Western thinking (especially evolutionary\u00a0<\/span>theories), and Eastern spirituality converge in Aurobindo\u2019s vision of\u00a0<\/span>human progress. In one of his books, he applied the traditional yogic\u00a0<\/span>view of inner development and self-realization as the main driver and\u00a0<\/span>ultimate goal of man\u2019s experience on Earth through the reincarnation\u00a0<\/span>cycle to understand societies\u2019 evolution and development. According to\u00a0<\/span>him, societies are not only composed of human beings, but are beings\u00a0<\/span>in themselves (\u201cnational souls\u201d) in search of their realization, whose\u00a0<\/span>development obeys the same spiritual laws.<\/span><\/p>\n

Sri Aurobindo refers to the traditional Indian conception of humans,\u00a0<\/span>also found in other civilizations, such as ancient Greece, as composed\u00a0<\/span>of and governed by different levels of being\u2014physical, \u201cvital\u201d (life force\u00a0<\/span>made of emotions, passions, desires, likes and dislikes, etc. that other\u00a0<\/span>systems would call the emotional being), mental, and psychic (or soul).\u00a0<\/span>Each of these forces is associated with specific questions, attitudes, and\u00a0<\/span>patterns of conduct. They coexist within each human and society. Inner\u00a0<\/span>development or the process of civilization is one in which humans and\u00a0<\/span>societies learn to govern their lives from higher levels of consciousness,\u00a0<\/span>putting at their center either the spirit or the highest cultural ideals of\u00a0<\/span>truth, beauty, and good cultivated through science, art, and ethics. To\u00a0<\/span>endure, the process of civilization needs to embrace the majority of\u00a0<\/span>people, otherwise it is \u201calways in danger of submergence by the ignorant\u00a0<\/span>night from below.\u201d<\/span><\/p>\n

The satisfaction of physical, vital, and even mental needs carries \u201cman\u00a0<\/span>no more than a certain distance; afterwards he flags and tires for want of a\u00a0<\/span>real self-finding, a satisfying aim for his action and progress. These three\u00a0<\/span>things do not make the sum of a complete manhood; they are means\u00a0<\/span>to an ulterior end and cannot be made forever an aim in themselves.\u201d\u00a0<\/span>This pursuit leads ultimately to either deception, loss of vitality, or\u00a0<\/span>disaster. Only the spirit can be a safe guiding light and its realization\u00a0<\/span>a satisfying aim. The mental consciousness that characterizes human\u00a0<\/span>beings does not have the capacity to transform our lower animal nature\u00a0<\/span>of the physical and vital consciousness. When it does not subject itself to\u00a0<\/span>them, it can only try to subdue them. Societies then lose their vitality and\u00a0<\/span>decline.<\/span><\/p>\n

Sri Aurobindo explained some of the great civilizations\u2019 achievements\u00a0<\/span>and failures by the economy, development, and interplay of these inner\u00a0<\/span>forces, which spiritual seekers learn to know, organize, and progressively\u00a0<\/span>harness on their paths towards self-realization. Ancient Athens, for\u00a0<\/span>example, initially concentrated on the \u201cbeauty and the delight of living\u201d\u00a0<\/span>and later on emphasized philosophy, but lacked the self-discipline and\u00a0<\/span>character\u2014both signs of ethical development\u2014to successfully translate\u00a0<\/span>these into practice and sustain the city\u2019s flourishing. The ethical impulse\u00a0<\/span>behind Republican Rome led it to an exceptional development of selfmastery,\u00a0<\/span>which allowed it to conquer and rule a vast territory. But this\u00a0<\/span>unnatural repression of life forces ultimately led to revolt, and the \u201cearly\u00a0<\/span>Roman type collapsed into the egoistic and often orgiastic license of later\u00a0<\/span>republican and imperial Rome.\u201d<\/span><\/p>\n

Other cultures, dominated by ascetic religions and the denial of\u00a0<\/span>humanity\u2019s material and vital nature, ultimately discourage the life\u00a0<\/span>force they channel, thus stagnating and degenerating. That was the case\u00a0<\/span>in India when illusionism (or m\u00e2y\u00e2v\u00e2d\u00e2) prevailed\u2014a doctrine first\u00a0<\/span>taught by Shankar\u00e2ch\u00e2rya (788\u2013820 AD) that teaches that the universe\u00a0<\/span>is an illusion and the only reality is the unmanifested divine, Brahman.<\/span><\/p>\n

Reason, whose divine essence is to search truth for itself, can also submit\u00a0<\/span>itself to our lower nature and become an instrument to serve its needs.\u00a0<\/span>Sri Aurobindo considered modern societies to be ruled by a new:\u00a0<\/span>[K]ind of barbarism\u2014for it can be called by no other name\u2014\u00a0<\/span>that of the industrial, the commercial, the economic age which is\u00a0<\/span>now progressing to its culmination and its close. This economic\u00a0<\/span>barbarism is essentially that of the vital man who mistakes the vital\u00a0<\/span>being for the self and accepts its satisfaction as the first aim of life\u00a0<\/span>[…] the vitalistic or economic barbarian makes the satisfaction of\u00a0<\/span>wants and desires and the accumulation of possessions his standard\u00a0<\/span>and aim. His ideal man is not the cultured or noble or thoughtful or\u00a0<\/span>moral or religious, but the successful man. To arrive, to succeed, to\u00a0<\/span>produce, to accumulate, to possess is his existence.<\/span><\/p>\n

Sri Aurobindo thought that societies, like the human beings they are\u00a0<\/span>composed of, are bound to move from an infrarational age, where they\u00a0<\/span>are mostly governed by passions, to a rational age, and finally to a spiritual\u00a0<\/span>age; he considered this the unavoidable destiny of humankind on Earth<\/span>. This evolution does not need to be linear. Human societies\u00a0<\/span>have to go back and forth through the human development cycle until they\u00a0<\/span>are able to complete it.<\/span><\/p>\n

Aurobindo saw widespread disorders as the manifestation of an\u00a0<\/span>evolutive crisis:<\/span><\/p>\n

Often the decisive turn is preceded by an apparent emphasizing and\u00a0<\/span>raising to their extreme of things which seem the very denial, the\u00a0<\/span>most uncompromising opposite of the new principle and the new\u00a0<\/span>creation. [They] need be no index of a practical impossibility of the\u00a0<\/span>new birth, but on the contrary may be the sign of its approach or at\u00a0<\/span>the lowest a strong attempt at achievement.<\/span><\/p><\/blockquote>\n

Sri Aurobindo spent the last twenty-five years of his life in seclusion,\u00a0<\/span>dedicated to anchoring the supramental consciousness in terrestrial\u00a0<\/span>matter. He died in 1950, three years after the Indian independence he had\u00a0<\/span>long fought for, which occurred on his birthday.<\/span><\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

From the book chapter: An Evolutive Crisis The second spiritual teacher to announce the spiritual evolution\u00a0of humankind was the Indian political leader, poet, and evolutionary\u00a0philosopher Sri Aurobindo. Born in Calcutta, India, in 1872, he moved\u00a0to England at the age of seven and lived there fourteen years. He studied\u00a0at Cambridge, where he gained extensive knowledge of […]<\/p>\n","protected":false},"author":3,"featured_media":847,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-846","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized"],"yoast_head":"\nSri Aurobindo and the Integral Transformation of Societies - Politics of Being<\/title>\n<meta name=\"description\" content=\"Sri Aurobindo explained some of the great civilizations\u2019 achievements\u00a0and failures by the economy, development, and interplay of these inner\u00a0forces.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/politicsofbeing.com\/web\/sri-aurobindo-and-the-integral-transformation-of-societies\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Sri Aurobindo and the Integral Transformation of Societies - 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