“All would change if man could once consent to be spiritualised; but his nature, mental and vital and physical, is rebellious to the higher law. He loves his imperfection.
“The Spirit is the truth of our being; mind and life and body in their imperfection are its masks, but in their perfection should be its moulds. To be spiritual only is not enough; that prepares a number of souls for heaven, but leaves the earth very much where it was. Neither is a compromise the way of salvation.
“The world knows three kinds of revolution. The material has strong results, the moral and intellectual are infinitely larger in their scope and richer in their fruits, but the spiritual are the great sowings.
“If the triple change could coincide in a perfect correspondence, a faultless work would be done; but the mind and body of mankind cannot hold perfectly a strong spiritual inrush: most is spilt, much of the rest is corrupted. Many intellectual and physical upturnings of our soil are needed to work out a little result from a large spiritual sowing.
“Each religion has helped mankind. Paganism increased in man the light of beauty, the largeness and height of his life, his aim at a many-sided perfection; Christianity gave him some vision of divine love and charity; Buddhism has shown him a noble way to be wiser, gentler, purer; Judaism and Islam how to be religiously faithful in action and zealously devoted to God; Hinduism has opened to him the largest and profoundest spiritual possibilities. A great thing would be done if all these God-visions could embrace and cast themselves 77into each other; but intellectual dogma and cult-egoism stand in the way.
“All religions have saved a number of souls, but none yet has been able to spiritualise mankind. For that there is needed not cult and creed, but a sustained and all-comprehending effort at spiritual self-evolution.
“The changes we see in the world today are intellectual, moral, physical in their ideal and intention: the spiritual revolution waits for its hour and throws up meanwhile its waves here and there. Until it comes the sense of the others cannot be understood and till then all interpretations of present happening and forecast of man’s future are vain things. For its nature, power, event are that which will determine the next cycle of our humanity.”
Thoughts and Glimpses, SABCL, Vol. 16, pp. 393–94
Mother, here Sri Aurobindo writes: “A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult-egoism stand in the way.”
How is it possible to fuse into one all these views?
It is not in the mental consciousness that these things can be harmonised and synthesised. For this it is necessary to rise above and find the idea behind the thought. Sri Aurobindo shows here, for example, what each of these religions represents in human effort, aspiration and realisation. Instead of taking these religions in their outward forms which are precisely dogmas and intellectual conceptions, if we take them in their spirit, in the principle they represent, there is no difficulty in unifying them. They are simply different aspects of human progress which complete each other perfectly well and should be united with many others yet to form a more total and more complete progress, a more perfect understanding of life, a more integral approach 78to the Divine. And even this unification which already demands a return to the Spirit behind things, is not enough; there must be added to it a vision of the future, the goal towards which humanity is moving, the future realisation of the world, that last “spiritual revolution” Sri Aurobindo speaks about, which will open a new age, that is, the supramental revolution.
In the supramental consciousness all these things are no longer contradictory or exclusive. They all become complementary. It is only the mental form which divides. What this mental form represents should be united to what all the other mental forms represent in order to make a harmonious whole. And that is the essential difference between a religion and the true spiritual life.
Religion exists almost exclusively in its forms, its cults, in a certain set of ideas, and it becomes great only through the spirituality of a few exceptional individuals, whereas true spiritual life, and above all what the supramental realisation will be, is independent of every precise, intellectual form, every limited form of life. It embraces all possibilities and manifestations and makes them the expression, the vehicle of a higher and more universal truth.
A new religion would not only be useless but very harmful. It is a new life which must be created; it is a new consciousness which must be expressed. This is something beyond intellectual limits and mental formulae. It is a living truth which must manifest.
Everything in its essence and its truth should be included in this realisation. This realisation must be an expression as total, as complete, as universal as possible of the divine reality. Only that can save humanity and the world. That is the great spiritual revolution of which Sri Aurobindo speaks. And this is what he wanted us to realise.
He has traced its broad outline in the very book we shall start reading next Wednesday: The Supramental Manifestation.
And the first sentence I read today remains the key of the 79 entire problem not only for the individual but also for the collectivity:
“All would change if man could once consent to be spiritualised; but his nature, mental and vital and physical, is rebellious to the higher law. He loves his imperfection.”
I would like us to take this as the subject of our meditation.
[Meditation]