“Evolution of man according to Aurobindo”
CHAPTER 1
In this paper we wish to present and bring out some salient features like integral philosophy and consciousness, human person in the realm of creation, evolutionary process of creation, and man as the instrument of God in the creation as is his role in it. Secondly, we intend to study the perspective of man’s evolution and his relationship with the world. In this paper we also deal with the points of how consciousness of man gets evolved and relate with himself and with others in the various walks of his life in the world. Tracing the spiritual aim of human person in the world and on the whole humanity we intend to make a brief study on man’s relationship with God. In this paper, we discuss concepts of God as the Absolute Being, Saccidananda and Super Consciousness in the light of “evolution and involution”.
1.1 Meaning of Important Terms: Evolution, Involution, Consciousness, Individual Person
Before we take up a study on “Evolution of man according to Aurobindo” we shall explain some of the important terms found in the works of Aurobindo. It is important to clarify them for better understanding. They are evolution, involution, consciousness, and individual person.
a) Evolution: It is an evolution of consciousness. It is the source of individuation and the sense of self, but also formative energy.[1]
b) Involution: Involution means coming down of something into something. It is the divine consciousness coming down into the matter.[2]
c) Consciousness: Consciousness is not only seen as individualized awareness but it is the essence of everything in existence.[3]
d) Individual Person: Individual person is seen as the one specific centre of the Super Consciousness or prominent being. He is to be the ultimate achievement of evolution.[4]
1.2 Integral Philosophy and Consciousness
After having brought out the meanings of the important terms in our paper, we shall give a brief explanation about integral philosophy. Philosophy of Aurobindo is an integral philosophy that helps his reader to understand the evolution of human consciousness better. Integral philosophy recognizes that the evolution of human consciousness actually occurs in a distinct “domain of evolution” which is connected to, yet partially independent from biology.[5] The internal domain of consciousness is partially liberated from its biological constraints and is able to embark on the path of wholly new type of mental, emotional, and spiritual evolution.[6]
Steve McIntosh, commenting on the integral philosophy of Aurobindo in his article, “Integral philosophy and the concept of consciousness”, says that integral philosophy seems to be attempting to include and transcend the scientific world view and take notice of the problem of dualism: matter and mind. He continues to say that the reality does not consist of a natural world and a super natural world, the external world and internal world.
But, “although the internal and the external are recognized as different phases of same thing, that ‘thing’ is not merely particles of matter”.[7] However, integral philosophy reveals what might be termed “the physics of the internal universe”.[8] The integral perspective recognizes how human nature evolves primarily through the dialectical development of the dynamic systems of values.
1.3 Human Being in the Creation
Aurobindo sees human being as an emerging being on the way to culmination through evolution. He uses the term “ascent” to describe the movement until the human being finally emerges into its culmination. Frank J Korom compares Aurobindo’s thought of man’s emerging through evolution with Teilhard who called it to be “the development of the mind”.[9]
Korom also analyzes that neither of them mentioned above believe that the product of human beings are the ultimate in the creation but foresee something greater in them. Aurobindo denies the possibility of transcendence in man. But perfection to which he strives to arrive is within his own being.[10] Teilhard also notes man as the privileged specie that will point “the way to the final perfection of life”.[11] What is being implied by them is that though man may be imperfect expression of the spirit in the creation, it is still necessary for the creation of the proper setting for higher consciousness and unity. Man is invited to act upon towards the higher transformation for the maximum individuality which would be the final state of the man in the creation. For Teilhard, it is “Omega” and for Aurobindo, it is “Super Mind”.[12]
1.3.1 Evolutionary Process of Creation
Here we do not take up a discussion about evolution of creatures in the process of creation as an essential fundamental role in the creation. The essential fundamental role, according to Aurobindo is that of evolution which plays vital role in the creative process. The conscious-force of the Absolute exists within the principle of life.[13] His notion of creative process can also be compared with that of biological evolution heading at single goal propounded by Teilhard. Aurobindo thinks of orthogenesis which is also a process predicted to single goal.
But both differ from each other with regard to the thing that exists in the process of evolution. For Aurobindo, it is a force in every being whether it is metal or plant. And the name he gives to that force is consciousness or “shakti”. Teilhard also gives the name to that force as “energy”. He sees it as psychic force behind every change in the creation.[14] However, both suggest that as matter converges, it continually groups itself into more complex units until a total change takes place. All matter contains a rudimentary germ of consciousness.
Korom in his article “The evolutionary thought of Aurobindo and Teilhard de Chardin” sees both Aurobindo and Teilhard having same idea of evolutionary process of creation and its purpose. The purpose behind evolution, according to them, is seen some what same in as much as both having the concept of “goal” or “intent” in their discussion.[15]
1.3.2 Man’s Ascent towards the Super Mind
The Super Mind is the intermediary link between the lower triple of matter, life and mind and the higher triple of existence, conscious-force and bliss. Aurobindo points out four gradations of high mental consciousness through which the individual has to rise to reach the level of Super Mind. Let us make a brief study of them.
A. The Higher Mind: In the process of reaching to the Super Mind, the first step is higher mind in which there is no struggle with logical reasoning for gaining knowledge for it is inherent and spontaneous, basis of oneness.[16]
B. The Illumined Mind: The illumined mind is primarily spiritual manifestation of the divine.[17]
C. Intuition: The next is intuition which is greater than the two mentioned above. It is like a spark and it is an intimate truth perception.[18]
D. The Over Mind: The over mind is the link between mind and the Super Mind. Though it has power, it is limited because it lacks total integration. Once it liberates itself from its limitations it ascends to the Super Mind.[19]
E. The Super Mind: It is a fundamental guiding principle. It joins the reality and multiplicity of the world. It is the child of the Saccitananda which bridges the gap between lower and higher triple of existence–conscious.[20] Through this gradation man ascends to the level of the Super Mind in the creation.
1.3.3 Cosmos as Real or Illusion (Leela)
Aurobindo discusses about the theory of maya. He also challenges the doctrine of maya. He discusses that if the world is unreal how can a real self be related to it? And if the self is essential part of the illusory world, what meaning is there in liberation of an unreal soul? So, he thinks that if the universe is a phenomena, it is phenomenon of Brahman. If the reality alone exists and all is the reality, the world also cannot be excluded from that reality. The universe is real.[21]
Troy studies how Aurobindo doesn’t give up the concept of maya. For him maya of Brahman is “The magic and logic” [22] of the one which is capable of infinite variability. Originally maya was thought to be illusion because the world is not the essential truth of Brahman.
The problem of maya of the world arises not so much from the fact that the world is Brahman’s manifestation but as from the nature of the mind of man. Man sees only a part of the manifestation and assumes as whole because of the insufficiency of the mind to explain. The nature of mind is an imperfect consciousness capable of ignorance.[23]
For Aurobindo, Brahman is not away from the cosmos. Brahman is present in it.[24]
In as much as Brahman is real the cosmos also is real and it is not an illusion but leela (play).
1.3.4 Man as Instrument in the Creation
Aurobindo considers man as the highest development of the terrestrial evolution and can be described as the end of evolution up to the level of self-consciousness and as the means of evolution beyond self-consciousness. He may be regarded as an animal life emerging out of matter in the creation. But he is the greatest of all living beings who exists in order to disclose Brahman, as his instrument in the creation.
Man in the creation is “the most discontented” [25] in the realization of immortality and his knowledge of that realization is like whip that drives until he is able to turn it into a source of infinite light, joy and power. He is to achieve the divine life in an animal body. And he is to become and to live as universal being as vehicle or instrument in which Brahman seeks to emerge completely giving meaning to the creation.
1.3.5 Man’s Continuous Evolution
When we speak about Aurobindo’s evolutionary process of man we understand him speaking not about biological perspective but that of evolutionary consciousness of man. In this perspective we can also speak about how human consciousness is evolving continuously through self-awareness, and self-reflection which helps man to have ability to improve his condition of living with himself and with other created beings. [26]
Steve, studying Aurobindo’s concept of evolutionary consciousness of man, says that the biology of human brain has been evolving continuously since prehistory, yet the brain size and over all DNA of the humans who inhabit the world today are very similar to the humans who lived during the ice age.[27] So he accepts Aurobindo’s concept that even though human brains are still evolving cannot be of themselves rather account for the tremendous evolution of consciousness for his holistic growth in the creation.
1.4 Man’s Evolution in the World
Aurobindo dreams for the spiritual age. He says that the coming of spiritual age must be preceded by an increasing number of individuals who can perceive that a greater evolution is the real goal of humanity.[28] This ideal and endeavor got to be lived by every individual inwardly. This endeavor is supreme and difficult labor even for the whole race in the world. In this regard he discusses man as psychic transformation, his growth in tradition and culture, as a religious being, ethical being, and as the one who thirsts for super consciousness. We shall discuss each of these points.
1.4.1 Evolution of Man in Culture and Society
Tracing phenomenon of evolutionary appearance of human society and culture in the writings of Aurobindo, Steve McIntosh takes up a discussion to argue.
He argues that if humans are simply highly intelligent animals, why is that their culture evolve and , develop in such dramatic fashion like ability to build cities, fly to the moon, and contemplate the nature reality?[29]And he supposes an answer that the consciousness of humans can evolve in ways that do not depend on the biological evolution of their brains.
Through the advent of self-consciousness or self-awareness or self-reflection, man has the unique ability to see himself in perspective within the scale of evolution, and this creates both the desire and the ability to improve his condition relative to the state of his animal cousins.[30] And it makes the real beginning of the developmental domain of culture in the society. Hence, the development in the complexity of human structures through new methods is undeniable. The habits and the laws of evolution still apply too.
What Aurobindo recommends human person living in the society is the need of exploring the integral world view and begin using the power of emerging perspective to make social progress and improve the human condition in meaningful culture.
1.4.2 Man as Psychic Being
Aurobindo thinks that the psychic part of human being is the soul or the central being. It is “the spark of the divine supporting all individual existence in nature and creation”.[31] In view of it’s purity it is always conscious of truth, good and beauty.
This psychic being is not affected by an external experience. But when the intimations rise from the inner psychic being to the surface being they are distorted by the impurity, imperfection, error of mind and body.
So, he proposes some conditions for transformation of the man as a psychic being. The first condition is that complete emergence of the soul and direct contact of the surface being with the spiritual reality. It is done by surrendering the mind, heart, and the will. And besides these there needs to be the shifting of the center`` of consciousness from surface level. Second condition is that psychic being needs to guide and govern from within the function of life. Thirdly, the individual needs to receive different kinds of spiritual experiences: self and cosmic consciousness to the higher region of the consciousness. In nut shell, the psychic transformation is brought through psycho-spiritual change and supra mental transformation.[32]
Aurobindo also makes clear distinction between person’s ego and his individual essence. The ego is no more than a temporary construction, made out of memories, habits, and emotions, vital and mental preferences and necessary to give form to individualization. The ego essence does not suffice. However, man reaches divine through upward movement of consciousness. The psychic being on the other hand is contacted by deep inside. By transformation, Aurobindo means nothing less than a complete change of every part of human nature under the influence of higher consciousness.[33]
1.4.3 Man as Religious Being
While observing the necessity of the growth of religion for a radical change, and decisive emergence reaching a truth which become means for the evolution of man’s consciousness in the world, Aurobindo also does not deny defects that have entered religion such as intellectual element becoming subordinated to creed, rituals, institutions, and dogmas [34]as he relates himself and with others in the world.
As Aurobindo appreciates the development of the various religions which help mankind and save human souls, he demands for certain essential things as they were and are seen as the requisite for spiritual growth of human being. He believes in sustained and all comprehending effort at spiritual self evolution rather than cult.
He also proposes an integral view of religion which concentrates on value and harmony between cult and spiritual evolution of man. As philosopher of religion, giving importance to reason demands every religion to become an “intercessor between spirit and nature”.[35] Spiritual experience is the final aim and achievement of religion, its sky and summit.
1.4.4 Man as Ethical Being
Aurobindo considers man as an ethical being too. The rule of the ethical being, According to him, is to stick onto his principle of good and be governed by that conduct. He has great hope in him that he will be on his right road despite stumbling being faithful to the law of his nature which is the pursuit of good.[36] Ethics of man begins by the demand of something other than his personal preferences. An ethical man is called upon to reject and to move away from or to reverse the social standard. Though his ethical growth depends upon his relationship with himself and with others in the society yet it depends upon his relationship with God concealed in his mature.
Man obeys God and the law without seeking for it a sanction in the reason because he believes that law is given by the ‘higher power” than himself.[37] The developed ethical being knows that it is the inner Absolute which he seeks for all the time. The absolute justice, absolute right, absolute purity, love and selflessness are related to that inner Absolute. That’s how the ethical man labors towards a higher ethical man increasingly in this world itself.
1.5 Man in Relationship with God
The highest form of evolution is the Spirit. The three-fold being of humanity – knowledge, love and action exist in this Spirit. They find their fulfillment and end in this Spirit. The individual self tries to enjoy the bliss by identity, and communion with the Universal Self which is God. In this connection we shall take up a brief study on the concept of God in the writings of Aurobindo.
1.5.1 God the Absolute Being
When we want to speak of God as the Absolute, a concept of Aurobindo, we can also see his thought parallel to that of Hegel’s thought. Though they differ, Steve Odin brings convergence and divergence in their philosophy of God as the Absolute Being.
Hegel conceives of the Absolute as dialectical intellection and the Absolute is mind (spirit). Yet, Aurobindo has, in fact, incorporated the essential structure of Hegel’s concept of the Absolute, which is precisely the Absolute as living “spirit”. What then does the Absolute as spirit or mind refer? According to Hegel and Aurobindo spirit is the dynamic three-fold process of the Absolute as a self-realizing, universal consciousness which under goes a cycle of “separation and return” or self-differentiation and self- reconciliation.[38]
Hence, speaking of God as the Absolute or the Absolute as God, Hegel asserts it in three movement process: eternal being in and with itself, the form of universality; the form of manifestation or appearance, that of particularization, being for another; the form of the return from appearance...”.[39] Dialectical reason, the being of the Absolute can not be thought of as inert statis but must rather be conceived as a self-revealing, self-manifesting consciousness.
But the dynamic tidiness process of Aurobuindo is “self-diffusion and self-absorption” which he terms the involution-evolution of existence-consciousness, force-bliss-Absolute. Cosmologically, involution signifies world creation, the self projection of spirit into inconcient matter (prakriti), where as evolution is reverse of creation, the return voyage of the spirit back into itself. The Absolute is not merely a static oneness, but a triple process of involution- evolution or separation and return.[40]
1.5.2 Man Bearing Witness to God’s Existence
Aurobindo believes in a general reason and consciousness of mankind bearing witness to the existence of God. He thinks that there is an Omnipresent Divinity. All things are ordered and governed by this Divinity. And the world’s reality is very different. Brahman is that which is the One and cannot be divided into Brahman and non-Brahman or self and non–self. It is the One because it is Infinite.[41]
But Aurobindo adds that Brahman also is in the very multiplicity of the cosmic existence. If it is the synthetic operation upon parts as the unity of the manifold. The creation is the part of the complete self manifestation of all that Brahman is. According to him Brahman is unknowable, beyond all positive conceptions yet there is a spiritual knowledge an occult consciousness, knowledge by identity which can seize reality in its fundamental aspect and in its manifested powers.[42] So, for him there is no dualism of religion in his integral Brahman, integral cosmos. In this way man bears witness to the existence of God.
1.5.3 God as Saccidananda
The concept of saccidananda is an ancient Vedantic concept of Ultimate Reality adopted by Aurobindo. Saccidananda means existence-knowledge-bliss or Absolute to which he refers as “the culminating idea of the Vedic sears” and “the highest positive expression of reality”.[43] Thus, Aurobindo argues that all phenomena, being particularized manifestations of the Absolute as saccidananda, must exhibit three general elements: the ontological, the epistemological and the axiological or the existential logical and esthetic value aspect corresponding to sat, cit, and ananda, respectively.[44] Saccidananda or Brahman is one, infinite and interminable. Saccidananda goes on manifesting the cosmos by virtue of its conscious-force. The conscious-force of the Absolute exists within the principle of life.[45]
1.5.4 God as Super Consciousness
Aurobindo uses the term consciousness as the divine truth-consciousness.[46] It is the hidden essence of all that exists. In this view there are many different worlds. And in each world the divine truth-consciousness is manifested in a different manner. Though they are seen ontologically different worlds, each consists of the same type of consciousness and being. So, there exists neither a purely objective world “out there” nor purely subjective experience “in here.” The relationship between these two is not that of two different worlds but different worlds interwoven in different manner, based on an underlying oneness.[47] Another aspect, God as Super Consciousness is not only individualized awareness but the very essence of everything.[48] It evolves through a process in which the material substance is being transformed and continues to help it evolve itself further for full spiritual transformation.
Individual person is also seen as the one specific centre of the super consciousness or prominent being. He is to be the ultimate achievement of evolution. Aurobindo also sees human as the persistent human drive toward absolute freedom to absorb himself in that Super Consciousness.[49] Man also sees God as Super Consciousness or Super Mind who is both personal and impersonal. As a principle of consciousness, will, and force He is seen as impersonal. But as the Lord, the creator and the Divine Conscious Being He is also seen as personal.
1.5.5 God as Man’s Final Goal
Aurobindo dreams for the spiritual aim of the humanity. A spiritualized society would treat in its sociology the individual, from the saint to the criminal, not as units of social problems. The aim of its resources: economics, human power, etc., would be not to create a huge engine of production, but to give to all men each in highest possible measure and free leisure to grow inwardly. It would regard the people as group-souls meant like individual according to their own nature and by that growth to help each other, to help the whole race in the one common work of humanity.[50] He says that the coming of spiritual age must be preceded by an increasing number of individuals who can perceive a greater evolution as the real goal and the spiritual aim of the humanity.
He also sees the aim of the evolution of the humanity as reaching union with God. This is achieved by practicing yoga. As humanity practices yoga the vital part is purified and made an instrument of the higher emotional and intellectual self in its relation with the outer world. All ideas and emotions are stilled and by the perfect awakening of the intuitive reason which places mind in communion with spirit the whole man is placed at the service of the Infinite. This is mukti the state in which humanity thoroughly realizes the freedom and immortality which are its eternal goal.[51] So the spiritual age of the humanity is to reach union with God by practicing (yoga) human, ethical, and religious value.
CHAPTER 2
CRITICAL APPRAISAL OF EVOLUTIONARY PROCESS OF MAN
After having studied the intended theme “Evolutionary process of man according to Aurobindo” we take up this chapter for making a critiqual appraisal. To understand him better we intend to compare certain concepts in his philosophy with different western philosophers and the traditional schools of India. We take up certain concepts like theory of God, creation, mind, morality, spiritual aim of society and maya. Now, we shall study them in detail.
2.1 God According to Aurobindo
The philosophy of God in Aurobindo is more clear, vivid and convincing when we compare it with Hegelian philosophy of God.
While studying Hegelian philosophy of God we come to know how Hegel was understanding the philosophy of God. According to him the Absolute is mind (spirit). Mind is equal to reality. And the reality is also God. Mind has universal abstract structure but its content changes evolutionarily from period to period. Anything should proceed from mind.[52] He also speaks of the Absolute as God or Eternal Being who remains with Himself and manifests Himself in appearance, and from that appearance he returns to Himself. This is “dialectical intellection”[53] and he also conceives the notion of God as self revealing or self manifesting consciousness.
The same kind of notion – God remaining with Himself, manifesting in appearance, returning to Himself, is also seen in Aurobindo’s concept of God. The concept of God is Absolute Being and the process of evolution is self diffusion and self absorption.[54] This notion of triple evolutionary process of Involution-Evolution or separation and return is closer to the understanding of western philosophy.
But if we see Hegel more clearly we also understand him a bit different from Aurobindo. Hegel thinks that if God attempts to think about Himself, He cannot be Pure Being. He thinks of God as loosing it’s essence by thinking other Supernatural Being than Himself. God doubts His own Supremacy, Omnipotence[55]. In this way Aurobindo is far from Hegel.
In Aurobindo’s philosophy of God we do not find much dialectical intellection rather vedantic spiritual thought which cannot be reduced to simple thought. We cannot also deny Hegelian dialectical intellection with regard to philosophy of God. But what we appreciate in Aurobindo’s thought of God is, God is Absolute or Super Mind or Omniscient coming into matter to make it Divine.[56] His concept of God is convincing without living anyone in doubt. For him God is Omnipresent who need not to think about any being above Him. He Himself is all powerful in full realization. Thus, he convinces man to realize Him and strive for better living with Him with other beings in the creation.
2.2 Theory of Creation
Aurobindo in his philosophy deals with creation. His concept of creation is evolutionary process of creation. He says creation is not something apart from Brahman but it is very much part of him. He also mentions that the core and essence of creation is the conscious force of the absolute that exists within the principle of life. He calls that force as shakti.[57]
If we analyze his concept of creation it takes us to deeper level. Here Aurobindo wants to convey a great message to humanity. That is, we always wonder about creation, and how it happened but we don’t really understand what creation really means.
We have learned that creation means an ontological dependence on God. This dependency is for our existence not only for living. This dependency is pure.[58] From this point of view the concept of evolutionary process of creation according to Aurobindo is much appreciated in as much as Brahman has an intent or goal in creating the world, and creation purely depending on Brahman.
We can also see Aurobindo’s concept of creation from the cosmological point of view. Teilhard de Chardin speaks of creation as evolutionary process. The essential principle power of creation is psycho-energy or psychic-force. It is in and behind every being in the creation. And the whole creation moves from lower to highest point which is called Alfa to Omega.[59] The Omega point is to be understood as reaching God. Omega point is an Absolute intent of creation. Both Aurobindo and Teilhard look at creation having same intent[60].
We can appreciate Aurobindo’s concept of creation with some western philosophical understanding as mentioned above. Taking his own point of creation, we can say it is rather unclear for the common people. Because his concept of Super Mind, involution of the Super Mind into the matter, and that Super Mind manifesting itself in different forms through consciousness, and return of the same to that Super Mind, which is said to be leading to God[61] is very highly difficult to common people to understand.
2.3 The Concept of Mind
Aurobindo in his integral philosophy studies the state of mind and analyses man’s ascend towards the Super Mind. And he even points out four gradations of high mental consciousness through which the individual has to rise to the Super Mind.[62]
While studying Aurobindo’s concept of mind what make us to take note of is Aurobindo’s adoption of Buddhist concept of mind. Aurobindo in fact was Vedanta Advaitic. But at the same time he seems to be taking interest in Buddhist philosophy especially that of Yogacara school of Mahayana.
The Yogacara speaks and affirms the reality of the mind consisting a stream of different ideas, and that is the reality according to them. The reality of the mind is itself consciousness. The mind considers in its aspect of being a store-house, home of all expression and it is also called Alaya-vijnana.[63] Alaya-vijnana is only of mind and Yogacara school does not speak of any Super Mind or God above their conception of mind or consciousness. They have divided the phenomenon of mind into eight consciousnesses and of eight, five are of the five senses. Six and seven are of mental consciousness and deluded consciousness respectively, and of eight is encompassing consciousness.[64]
From these perspectives of Yogacara school of Buddhism Aurobindo seems to be adopting the language of mind and consciousness. Surely, he does not speak of different minds. The language of mind in his philosophy has roots in the Buddhists Yogacara philosophy.
Though he adopts the concept of mind from the Yogacara yet he uses this language in his philosophy for the purpose of analyzing the growth of the consciousness. The Yogacara speaks of mind as consciousness which is only the reality but Aurobindo does not speak of the human consciousness as only the reality but he speaks of the “spark of the Divine”[65] as instrument in leading mind to Super Mind. What is more prominent in his philosophy, deriving certain language of mind is seeing it in greater progression. But progression is not of brain.[66] But it is of the consciousness. Thus, he speaks of Higher Mind, Illumined Mind, Intuitive Mind, Over Mind. And man through this gradation ascends to the level of Super Mind which is said to be God. In this way we can also see Buddhist philosophy in his integral philosophy.
2.4 Man as Ethical Being
Aurobindo sees man as an ethical being. From the ethical point of view man is invited to be governed by the good conduct. He is called to reject and reverse the evil orders in the society. While demanding man to exercise moral values he emphasizes the need of dependency upon the law given by the “higher power” than himself. Through this value he demands for the spiritual age which is important.[67]
But while studying his writings we face questions like – does man’s dependency on God’s power exercising yoga sufficient enough to set a real goal of humanity? Does the spiritual power bring the developmental domain of culture in the society? As a politico-spiritual philosopher he can not only look at the society from the spiritual perspective and demand man to possess in spiritual power depending upon God but he should also have seen from the economical point of view. He sees a developed ethical being practicing absolute justice. But he does not explain how that absolute justice got to be gained and practiced in order to reach the developed society.
Karl Marx in his theory of Das capital speaks of the highest capital good for the highest benefit of the man.[68] He thinks that there needs to be highest production for the equal share for each one in the state.[69] In proposing such theory he neglects the ethical values of the individuals in the society. While concentrating on the well established economical development of the state his Manifesto of Communism undermines the religion and religious values.[70]
If we compare Aurobindo with Karl Marx, they seem to us two extremes. Aurobindo stays on the spiritual side of man. Aurobindo seems not being able to lead man to the highest goal of humanity without economical progression. Karl Marx equally does not lead man to complete ethical state without religion. As a politico-spiritual philosopher, while leading man to a higher state of humanity, Aurobindo should also have thought of a systematic economic society combining with exercising spiritual power.
While speaking of man as psychic being, Aurobindo deals how man needs to create or develop highest developed cultural society. To reach that state of life he speaks of shunning of the ego of man that can bring higher growth in the society. He sees the concept of shunning of ego the point of religion and says that the coming of spiritual age that needs to be preceded by greater number of individuals who can foresee the real goal and spiritual aim.[71] The real higher state of humanity can only be set not only by practicing religious values but the same religious values should also be able to show man to set well established economical state. Spirituality does not only look at the one side of man’s progress rather it covers total progression of man. It is integral and total.[72] It does not deny one and takes up another. Practicing religious values purely does not create economical growth in the society but it requires economical standards. Aurobindo, as politico-spiritual philosopher should have brought some important points on economical standards and demand man in order to reach the intended spiritual age while proposing an integral philosophy.
2.5 Spiritual Evolution of Society
Aurobindo thinks that many “impulses and activities rise from the subconscient as an instinct of right, an instinct of obedience to an understood law, an instinct of self-giving in labour, an instinct of sacrifice, an instinct of love of self subordination and of solidarity with others”.[73] All these values are important in relating with fellow human beings in creating better society.
Aurobindo comes closer to the philosophy of Martin Buber an existential philosopher. Buber speaks of I-thou relationship in foreseeing a better society. He speaks of it that we enter into intersubjective engagement and relationship in which each reciprocally addresses himself to the other. He also speaks of I-it in which other beings are reduced to mere objects of thought or in social relations (e.g. Boss and worker) wherein persons are treated largely as tools or conveniences.[74]
In this way Buber invites human person to cultivate better relationship with human beings in the society. He speaks of right to love, and offering solidarity to the others.[75]
Both Aurobindo and Buber speak about the brotherhood and love in creating better society. Both have the concept of following the law of love which do speak of the sure foundations possible for a perfect social evolution. Such converging points do speak about how Aurobindo comes closer to the western existential philosophy.
At the same time we can also see a diverging point between these two philosophies mentioned above. Aurobindo studies the concept of Brahman and how jeevatman needs to reach paramatman, where as Buber does not study the concept of God but how man can make relationship with God. He does not think about the existence of God rather man’s relationship with God.
Another diverging point we see in these philosophies is that Aurobindo speaks of inner freedom that alone can bring a perfect social order in the society. This is more of an experiential and spiritual. Buber also speaks of it as a personal experience but does not explicitly speak about inner freedom though he considers God as Great-thou in I-thou relationship. According to him Great-thou enables human I-thou relationship between men.[76] However we can easily see a certain converging point in their philosophies in creating a better society.
2.6 Concept of Maya
In understanding the traditional Vedantic concept of maya Aurobindo views it as a “play”.[77] According to Vedanta the world is an illusion or maya, caused by the veiling power of Brahman. Brahman is associated with a certain power called maya or avidya which produces the appearance of the world. It is principle of illusion, non-definable (anirvacaniya) cause manifesting in distinct individual existences. It is projection of Brahman’s consciousness and disappears when it is withdrawn which can be seen as ‘play’ or Leela.[78] In fact, he is not giving any new concept apart from Vedantic concept of maya rather seems to be making a change of language in his understanding of concept of maya.
He argues and concludes that “if the world is unreal how can a real self be related to it? If the Reality alone exists and all is Reality, the world also cannot be excluded from that Reality”.[79] So he concludes that Brahman, individual self, and universe are real. Aurobindo also questions that “if self is essential part of illusory world what meaning is there in liberation of an unreal soul?”[80]
In trying to solve the problem between concept of real and unreal world in Aurobindo’s writing we need to see it from two perspectives. They are Sankara’s understanding of Vedanta as Advaita and Ramanuja’s Visishtadvaita. According to Sankara, whatever is, is Brahman is Brahman, and Brahman itself is absolutely homogeneous, so that all difference and plurality must be illusory. According to Ramanuja also, whatever is, is Brahman, is Brahman, but Brahman is not of homogeneous nature, but contains within itself elements of plurality or truly manifests itself in a diversified world, a real part of Brahman’s nature.[81]
The individual soul is projection of Brahman which is illusory according to Sankara. And for Ramanuja, an individual soul is part of Brahman but it is real. Sankara propounded vivartavada theory of causation according to which an effect is an outward projection of cause and hence not real. This is in contrast with the parinamavada concept according to which an effect is an evolution or transformation of cause and hence as real as the cause itself.[82] From this we can easily deduct how Aurobindo understands and follows whom. Following the Visishtadvaita, he critiques the Advaita.
A cause is not different from the effect it produces. A cause is always part of the effect, hidden within it and so not different from it (Ex. Magician and power of magic).[83] If we look at creation purely objectively it becomes unreal and illusory. And Aurobindo looks at it purely subjectively. Since it is chained to karma and due to ignorance mind sees the individual self as part of illusory world. So for him either the individual self which is part of the illusory world is to be unreal or the real individual
soul is to be part of the real world. And his emphasis is on if an individual soul is real and part of the real world it needs salvation.[84]
In Advaita Vedantic (Sankara) philosophy we understand Brahman is real. The individual self is Brahman. The soul or individual self is a deluded jiva under the mistaken notion of duality and separation.[85] In this connection, what seems to be making Aurobindo to misunderstand, may be, not taking the consideration of the “self” or the soul overcoming the experience of its veil or maya. This is the non-duality of the existence too. He thinks of the incapacity of the mind rather than the maya which covers the knowledge from the sensory world. The individual self which is covered up by the ignorance needs to be removed to realize and reach Brahman. There needs to be evolution or transformation of “Illusory Mind to Higher Mind”. Such state leads to “Super Mind” which is said to be salvation.
What we understand from his conception of theory of maya is not a new but change of language in the traditional theory – such as from “maya” to “play”, “avidya” to “ignorance or incapacity of the mind”, and this seems to be the purpose of making westerns to understand his teaching better. Otherwise what difference does it make between the expressions – God associating with a certain power called maya to produce the appearance of the world and the expression of the term “play”; “avidya” to “ignorance”? The usage of the term ‘mind’ in his philosophy is the sure sign of the change of language which confuses people and not the essential doctrine of the Vedanta.
CONCLUSION
Through the study of “Evolution of man according to Aurobindo” We come to understand his philosophy which speaks of it as cosmic salvation. The paths to union with Brahman are two-way channels. The first one is enlightenment which comes from above (thesis), while the spiritual mind (Super Mind) strives through yogic illumination to reach upward from below (antithesis). When these two forces blend, a wise individual is born (synthesis). This yogic illumination transcends both reason and intuition and eventually leads to the freeing of the individual from the bonds of individuality, and at large or extension, all mankind will eventually achieve moksha or salvation or liberation. Thus, Aurobindo created a dialectic mode of salvation not only for the individual but for all mankind.
Such theory speaks of man’s cooperation and coordination with his creator to keep it in order all the time. And that order helps an individual and all mankind at large in creating a spiritual age. A spiritual society is created by an increasing number of individuals who can foresee that a greater evolution as the real goal of humanity. This is the responsibility of each and every individual in the society irrespective of caste and creed. This is a new birth, new consciousness, an upward evolution of man. This is to be born of a spacious inner freedom and allowing each man to grow according to his own nature.
We studied “Evolution of man according to Aurobindo” to learn to see the God’s plan of creation along with our own Christian perspective. We learn to see certain converging points with our religion too. We learn to work at making ourselves an instrument in the hands of God and affect others to work at the same through our exemplary life in creating better society and allow itself to journey towards Omega or Saccidananda.
BIBLIOGRAPHY
1. PRIMARY SOURCES
Cornelissen, Mathijis. “Sri Aurobindo’s Evolutionary Ontology of Consciousness” in Indian Psychology Institute, available from Http://Www.Ipi.In/Texts/Mathijis Mc-Consciousness-Mit.Php. Accessed 10 August 2002.
Issacan, CI. “Psychological Cycle and Evolution of Civilization: Sri Aurobindo on History”, available from www.vijayavaani.com/articleDisplay.aspx?aid=1082. Accessed 20 February 2010.
Korom, Frank J. “The Evolutionary thought of Aurobindo Ghose and Teilhard de Chardin”. Journal of South Asian Literature 24:1 (1989) 124-140.
McIntosh, Steve. “Integral Philosophy and the Evolution of Consciousness”, available from http://phenomen-verlag.de/uploads/mediapool/user uploads/downloadeeu/mcintosh evolution.pdf. Accessed 30 August 2013.
Odin, Steve. “Sri Aurobindo and Hegel on the Involution-Evolution of the Absolute Spirit”. Journal of East West Philosophy 31:2 (1981) 180-190.
Pani, Binita. The Indian Scriptures and the Life Divine. New Delhi: Ashish Publishing House, 1993.
Sharma, Ram Nath. Sri Aurobindo’s Philosophy of Social Development. New Delhi: Atlantic Publishers and Distributors, 1963.
Sri Aurobindo. The Spiritual Evolution of Society. Delhi: Lotus Press, 1999.
Sri Aurobindo. “Yoga and Human Evolution”, Political Thinkers of Modern India. 11 Ed. Grover Verinder. New Delhi: Deep Deep Publications, 1992
Wilson Organ, Troy. “The Status of the Self in Aurobindo’s Metaphysics”. Journal of East West Philosophy 12:1 (1953) 135-151.
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Adler, Mortimer J. Great Books of Western World: Kant 50 Chicago: Chicago University, 1953.
Castilino, Vincent Francis. Philosophy of God. Unpublished Class Notes. St. John’s Regional Seminary, 2013.
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Jose D. Maliekal, Preventive System of Don Bosco. Unpublished Class Notes. St. John’s Regional Seminary, 2014.
Jose, Wilson. Cosmology. Unpublished Class Notes. St. John’s Regional Seminary, 2011.
Jose, Wilson. Contemporary Western Philosophy. Unpublished Class Notes. St. John’s Regional Seminary, 2011.
Behara, Sathish Kumar. Nastika Darsanas. Unpublished Class Notes. St. John’s Regional Seminary, 2012.
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[1] Matthijis Cornelissen, “Sri Aurobindo’s Evolutionary Ontology of Consciousness”, in Indian Psychology Institute, available from http:/www.ipi.org.in/texts/matthijis/mc-conscriousness-mit.php, accessed 10 August 2002.
[2] Cornelissen, “Sri Aurobindo’s Evolutionary Ontology of Consciousness”, internet.
[3] Cornelissen, “Sri Aurobindo’s Evolutionary Ontology of Consciousness”, internet.
[4] Cornelissen, “Sri Aurobindo’s Evolutionary Ontology of Consciousness”, internet.
[5] Steve McIntosh, “Integral Philosophy and the Evolution of Consciousness”, available from http://phenomen-verlag.de/uploads/mediapool/user_uploads/downloadeeu/mcIntoshEvolution.pdf, accessed 30 August 2013.
[6] McIntosh, “Integral Philosophy and the Evolution of Consciousness”, internet.
[7] McIntosh, “Integral Philosophy and the Evolution of Consciousness”, internet.
[8] McIntosh, “Integral Philosophy and the Evolution of Consciousness”, internet.
[9] Frank J. Korom, “The Evolutionary thought of Aurobindo Ghose and Teilhard de Chardin”, Journal of South Asian Literature 24:1 (1989) 128.
[10] Korom, 128-129.
[11] Korom, 128-129.
[12] Korom, 129.
[13] Benita Pani, The Indian Scriptures and the Life Divine (New Delhi: Ashish Publishing House, 1993) 44.
[14] Korom, 126-127.
[15] Korom, 133.
[16] Pani, 45-46.
[17] Pani, 46-47.
[18] Pani, 48.
[19] Pani, 49-50.
[20] Pani, 51-52.
[21] Troy Wilson Orgon, “The Status of Self in Aurobindo’s Metaphysics”, Journal of East West Philosophy 12:1 (1952) 139-141.
[22] Organ, 139.
[23] Organ, 141.
[24] Organ, 143.
[25] Organ, 143.
[26] McIntosh, “Integral Philosophy and the Evolution of Consciousness”, internet.
[27] McIntosh, “Integral Philosophy and the Evolution of Consciousness”, internet.
[28] Sri Aurobindo, The Spiritual Evolution of Society (New Delhi: Lotus Press, 1999) 218-220.
[29] McIntosh, “Integral Philosophy and the Evolution of Consciousness”, internet.
[30] McIntosh, “Integral Philosophy and the Evolution of Consciousness”, internet.
[31] Pani, 54-60.
[32] Pani, 58.
[33] Cornelissen, “Sri Aurobindo’s Evolutionary Ontology of Consciousness”, internet.
[34] Ram Nath Sharma, Sri Aurobindo’s Philosophy of Social Development. (New Delhi: Atlantic Publishers and Distributors, 1963) 166-167.
[35] Sharma, 166.
[36] Aurobindo, 202-203.
[37] Aurobindo, 204.
[38] Steve Odin, “Sri Aurobindo and Hegel on the Involution-Evolution of Absolute Spirit”, Journal of East West Philosophy 31:2 (1981) 181-182.
[39] Odin, 181-182.
[40] Odin, 188.
[41] Organ, 135-137.
[42] Organ, 138.
[43] Odin, 181.
[44] Odin, 181.
[45] Pani, 44.
[46] Cornelissen, “Sri Aurobindo’s Evolutionary Ontology of Consciousness”, internet.
[47] Cornelissen, “Sri Aurobindo’s Evolutionary Ontology of Consciousness”, internet.
[48] Cornelissen, “Sri Aurobindo’s Evolutionary Ontology of Consciousness”, internet.
[49] CI, Issacan. “Psychological Cycle and Evolution of Civilization: Sri Aurobindo on History”, available from www.vijayavaani.com/articleDisplay.aspx?aid=1082. Accessed 20 February 2010, internet.
[50] Aurobindo, 217.
[51] Sri Aurobindo, “Yoga and Human Evolution”, Political Thinkers of Modern India, 11 ed. Grover Verinder (New Delhi: Deep Deep Publications, 1992) 22.
[52] Anil Mallavarapu, Modern Western Philosophy. Unpublished Class Notes (Kondadaba: St. John’s Regional Seminary, 2012).
[53] Odin, 181-182.
[54] Odin, 188.
[55] Mallavarapu, Modern Western Philosophy.
[56] Cornelissen, “Sri Aurobindo’s Evolutionary Ontology of Consciousness”.
[57] Korom, 126-127.
[58] Vincent Francis Castilino, Philosophy of God. Unpublished Class Notes (Kondadaba: St. John’s Regional Seminary, 2012).
[59] Wilson Jose, Cosmology. UnPublished Class Notes (Kondadaba: St. John’s Regional Seminary, 2012).
[60] Korom, 126-127.
[61] Cornelissen, “Sri Aurobindo’s Evolutionary Ontology of Consciousness”, internet.
[62] Pani, 48-52.
[63] Sathish Kumar Behara, Nastika Darsanas. Unpublished Class Notes (Kondadaba: St. John’s Regional Seminary, 2012).
[64] Behara, Nastika Darsanas.
[65] Pani, 58.
[66] McIntosh, “Integral Philosophy and the Evolution of Consciousness”, internet.
[67] Aurobindo, 204.
[68] Mortimer J Adler, Great Books of Western World: Marx 50 (Chicago: Chicago university, 1953) 111.
[69] Adler, 429.
[70] Adler, 429.
[71] Aurobindo, 218-220.
[72] J.D. Maliekal, Preventive System of Don Bosco. Unpublished Class Notes (Kondadaba: St. John’s Regional Seminary, 2014).
[73] Aurobindo, 203.
[74] Vincent Francis Castilino, Philosophy of Human Being. Unpublished Class Notes (Kondadaba: St. John’s Regional Seminary, 2012).
[75] Castilino, Philosophy of Human Being.
[76] Castilino, Philosophy of Human Being.
[77] Organ, 143.
[78] Behara, Nastika Darsanas.
[79] Organ, 139.
[80] Organ, 139.
[81] Anil Mallavarapu, Astika Darsanas. Unpublished Class Notes (Kondadaba: St. John’s Regional Seminary, 2012).
[82] Mallavarapu, Astika Darsanas.
[83] Mallavarapu, Astika Darsanas.
[84] Organ, 143.
[85] Mallavarapu, Astika Darsanas
