SACCS-logo
SACCS-logo


Thematic Index of the Collected Works of the Mother
© Sri Aurobindo Ashram Trust


integral psychology and society

7.1 -- the evolution of society so far (18)
05, p. 249-51 Mother talks about the spiral movement over the millenniums of the growth and collapse of civilisations through periods of light and darkness.
07, p. 299-300 This is a little bit about history from the point of view of taste, artistic and literary culture and where the world stands at the moment in this regard. Two or three centuries ago uncultured people were gross in an ignorant, animal-like way whereas today the development and wrong use of the mind have produced perversion in place of mere grossness and perversion is more difficult to transform than mere ignorance. She gives the example of the cinema as an instrument of perversion where it could instead be an instrument for development and education.
07, p. 301-02 “There are two things which it is very difficult to change: finance and politics; the field of money and the field of government are the two points where man is weakest and most attached to falsehood. So, probably, transformation will come there last of all.”
07, p. 305 This is about the terrestrial evolutionary curve. “The great human experiences have to be gone through, more or less thoroughly, by the whole of mankind.” There are old things which are in the course of disappearing but which still change the appearance of new things coming and the new things are going towards an experience which becomes as common as possible. If it is localized it gives no fruit for the general human consciousness. To understand how this is working in specific instances it is necessary to see beyond simple appearances. (also under: 1.3.1)
07, p. 359-60 The Vedic age was like a promise to Earth and men. Mother talks about the imaged language of the Rishis and how the same experiences today would necessarily have a different means of expression.
09, p. 341-46a History of the means of inner development Nature has used so far. Mother adds commentary to a 3+ page passage of Sri Aurobindo from The Life Divine which describes the “four main lines which Nature has followed in her attempt to open up the inner being,—religion, occultism, spiritual thought and an inner spiritual realisation and experience: the three first are approaches, the last is the decisive avenue of entry.” Mother explains that the line of religion is open to all but that the others require a certain development and all the parts (mental, vital, physcical) must develop in order to express the realisations. (also under: 4.4.2.b)
09, p. 369-70 Mother discusses (with examples) the effect and value of collective prayer and tells how at all times in the earth history there have been groups organized in this way. The collective unit almost always has a lower consciousness than the individuals comprising it. “If the collective unit could attain the same cohesion as the individual unit, it would multiply the strength and action of the individual.” (also under: 2.5.2)
09, p. 404-08 First there is a two page passage from The Life Divine on this subject. Mother comments emphasizing that each individual can receive his own mental formulation of the truth by means of an intense aspiration for it, sincerity of the inner opening, and the response of the Grace.
10, p. 052-53 Wars have been the inevitable natural result of present human consciousness. They do have a utility for earthly progress for they are schools of courage, endurance, fearlessness and they may serve to destroy a past which refuses to disappear though its time is over; they can shake the apathy of a too tamasic consciousness and awaken dormant energies and by their very barbarism can spur men to seek other means. When they are unnecessary to the evolution they will disappear.
10, p. 061-64 There are several interesting “historical-related” aphorisms on these pages. Aph. 40 tells “There are four very great events in history, the siege of Troy, the life and crucifixion of Christ, the exile of Krishna in Brindavan and the colloquy with Arjuna on the field of Kurukshetra.” Then it goes on to say why. Next Mother comments on the aphorism. The other aphorisms are equally interesting.
10, p. 272 Two aphorisms: about the messages (for humanity) of Medieval Christianity and of Science and of Vedanta. Mother says: “There is nothing to add. Sri Aurobindo has clearly and masterfully stated first the evil and then its remedy.…”
12, p. 477-501 This is the play Mother wrote called “The Great Secret” which brings together six men who have achieved top success in society (a statesman, writer, scientist, artist, industrialist and an athlete). There is also an unknown man who points the way to the future.
15, p. 032-34 brief statements about religion; also the following one about our current position: “Religious teaching belongs to the past and halts progress. Spiritual teaching is the teaching of the future—it illumines the consciousness and prepares it for future realisation.”
15, p. 069 “Do not divide what is one. Both science and spirituality have the same goal—the Supreme Divinity. The only difference between them is that the latter knows it and the other not. (also under: 1.2.3)
15, p. 076 “Use the past as a spring-board to leap towards the future.”
15, p. 374 A new attitude to take towards the physical sciences and to the “ceremony of life, of the worship of the Lord in physical life”.
15, p. 423-16 Here is Mother’s “Dialogue with a Materialist”.
16, p. 078 “All that [the arts, beautiful work done for the Divine] is only the manifestation of a universal harmony which lies…at the very heart of creation. But the supramental beauty is something much higher and more perfect…untainted by any ugliness.… When the supramental forces descend into Matter in order to manifest, this perfect beauty will express itself quite naturally and spontaneously in all forms.”
7.1.a -- the evolution of society so far—history of art (2)
05, p. 334-43 “If one could follow in its totality the movement of universal progress, one would see that there is a great number of spirals which intersect, that finally one does not know at all whether one is advancing or going back. For at the same moment some things are going up and others falling back into the darkness, and all these are not absolutely independent of one another.” Mother uses the example of art to illustrate. It is a progress but it doesn’t go in a straight line.
07, p. 189-90 Mother compares the current (1955) stage of modern art (a stage of ugliness and chaos) with the methods of Nature where a fall into chaos is necessary for a new creation. Her impression is that the current movement has been strong enough to destroy the past and that something new is pushing and pushing, waiting to manifest. She expresses the possibility that in 10 years there would also be new techniques to express the new beauty that wants to manifest.
7.1.b -- the evolution of society so far—history of religion (12)
03, p. 076-79 “Religions belong to the higher mind of humanity.” Human beings distort the Truth that is there at the core of each religion.
03, p. 079-80 “Each time that something of the Divine Truth and the Divine Force comes down to manifest upon earth, some change is effected in the earth's atmosphere.” But then afterwards human beings distort it.
05, p. 155-56 A large number of religious rules were founded on hygienic principles, on medical knowledge and raised into religions principles for that was the only way (fear of God's wrath) to make people observe them, e.g. washing hands before eating or the Chaldean religion forbidding eating pork.
05, p. 162-65 Discussion of the religious understanding that God has created the world as it is now and was pleased with it and rested. The only way out of this difficulty which easily leads people to reject the idea of such a monstrous God is to deeply feel that there is no division between that something you call God and this something you call his creation which is advancing. Then Mother tells a better way to pray that collaborates with this true understanding.
05, p. 246-47 “All religions have the same story to tell….” The story is told and the attitude of the religious mind is described, followed by: “Religion is always a limitation for the spirit.” “It is difficult to go far unless the mind is free and dwells in the light.”
06, p. 194-97 “It is good that for some time men get out of this religious atmosphere, so full of fear, and this sort of blind, superstitious submission of which the hostile forces have taken a dreadful advantage. The period of denial, positivism, is from this viewpoint quite indispensable to free men from superstition.”
07, p. 296-97 A very brief discussion of the role of the avatar in general and of Buddha in particular.
08, p. 176-178 “Anything, everything that is ready to receive even a particle or a particular aspect of the supramental consciousness and light must automatically receive it.”
09, p. 008 Mother talks about the misunderstanding in the basic conception of Buddhism that the world is essentially bad because it is the result of desire from which one must escape at all costs and as quickly as possible. This distortion of spirituality had a utility for a time in the world’s history but that time has passed and it is time to return to a higher Truth—the delight of existence, the Joy of union and manifestation of the Divine.
09, p. 075-78 This is a passage from Sri Aurobindo’s Thoughts and Glimpses: “Each religion has helped mankind. Paganism increased in man the light of beauty…; 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.” “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.” Mother comments on the passage.
09, p. 196-98 In what way can the teaching of the Buddha now be an obstacle or help to humanity on the path of supramentalisation? Mother answers and goes on to talk about the momentary utility of all disciplines and how people don’t want to let go of things that have helped them in the past. “Once you have passed the stage, let it drop, let it go! Go farther.”
09, p. 353-56 First there is a passage from The Life Divine about the real business of religion and its true purpose in the evolution. Mother comments and further explains the place of religion in society and the life of individuals. She tells how everyone has some sort of religion which may be quite low such as an organizing aspiration for comfort, pleasure, power, or family. Even political ideals are a rudimentary form of religion. It is easier to join a religion than to think freely and develop one’s own formulation.
7.1.c -- the evolution of society so far—history of science (1)
05, p. 067-68 An extract from a 1926 talk of Sri Aurobindo with Pavitra. Compares what science knows of the material plane with what occultists know and points in directions of study which would further evolve the field of science. E.g. Agni is threefold: ordinary fire, electric fire and solar fire. Science only knows the first two. (A footnote tells how that has since changed) The fact that the atom is like the solar system could lead to the third.
7.2 -- social change without change of consciousness is a chimera (8)
05, p. 012-20 To serve humanity you must know better than the Divine what must be done for it. Wanting to help humanity is an ambition. Before being capable of helping one must discover that one does not exist, that one was only a bundle of habits. The only way to help is to offer yourself completely so that the material reality you represent can grow a little more like the Divine. (also under: 4.1.1, 5.5)
07, p. 153-58 This talk is based on Mother’s article “The Problem of Women”. It is a brief history of the place of women (to be dominated by men) and the beginnings of the feminist movement. Both men and women are slaves of their form and so much time will be needed for it all to be transformed. On page 158 Mother gives the solution in which it is possible for the same being to combine masculine and feminine (conception and execution, vision and creation) in the same being which is the prototype of the supramental creation. (also under: 1.3.4)
09, p. 137-42 Mother talks about the conditions for a collective yoga (she relates here her symbolic vision of a big disorganized hotel). She talks about the nature of the usual human collectivity and tells why she began giving collective meditations to begin to create a more uplifted human collectivity so that the mass-progress would allow each individual to take one more step forward.
09, p. 413-14 A page and a half passage from The Life Divine deals with this subject.
12, p. 039-44b Changing external conditions in the various domains of human life without a change of consciousness is “a vain chimera”. Mother’s discussion of this subject includes the importance of Sri Aurobindo’s scheme for an international university which would foster each individual’s aspiration to align with his own nation’s soul.
12, p. 095-101 In this talk on “Helping Humanity” Mother tells why only a change of consciousness can improve the human condition. She gives the history of two striking past attempts, the ideal of charity of Vincent de Paul and the methods of the Buddha. She tells how the integral yoga is meant to be an effective solution where the others could not be. There is a brief description of what the superman consciousness will not be and a warning to the earth about the danger of domination by vital beings and a guidance as to the best way one can help.
15, p. 067 “Nothing but a radical change of consciousness can save humanity from the terrible plight into which it is plunged.” “All the so-called ‘practical’ means are a childishness by which men blind themselves so as not to see the true need and sole remedy.”
16, p. 185a Brief quote “It is absolutely false that anything human can heal a human evil. Only the Divine can heal. It is in Him alone that one must seek help and support, it is in Him alone that one must put one’s hope.”
7.3 -- the coming of the subjective age (2)
07, p. 170-74, 175-79 “A being who is in a whirlwind of darkness is obviously not ready to receive the Spirit. But when by the use of reason one organizes his being logically and reasonably in a balanced and wise way—reason is essentially an instrument of wisdom—it is an excellent preparation for going beyond.” These pages give an excellent discussion about the true role and place of reason, its utility and its limitations. Being reasonable is an essential stage of the path and even a child of five can already make use of reason to control himself and thereby save much time on the way.
15, p. 426-28 An excellent short discussion of how the mission of India can be implemented through the spread of Sri Aurobindo’s teachings. She speaks of an organisation of the country beyond politics, beyond political parties. “All this turmoil is because the country must take the lead, must go above all these old political habits. Government without party. Oh! It would be magnificent!”
7.4 -- psychology and society (3)
02, p. 047 “...the realisation of human unity through the awakening in all and the manifestation by all of the inner Divinity which is one.” – Individual work-3 points – Collective work-1 point.
02, p. 048 Terrestrial transformation and harmonisation : 2 processes-individual and social – Individually: 2 processes-inner development and external action.
16, p. 391 “In the present state of human consciousness, it is good for it to think that aspiration and human effort can hasten the advent of the divine transformation, because effort and aspiration are needed for the transformation to take place.”
7.5 -- a long term perspective (11)
07, p. 187-88 “…if humanity were ready to be transformed simply by the vision of the truth of things, well, at least all those who are in contact with this truth should be transformed. Well, they aren’t. …You must begin with just a little at first: to have slightly greater ideas, a little vaster understanding, not to be sectarian.”
08, p. 027-30 a description of what is meant by a spiritual hierarchy: a world where each one is in his place and where each becomes aware of his perfection. This world already exists elsewhere but is not yet manifested on earth though it will be one day. “Perhaps this will be one of the results of the supramental transformation: the world will be ready for a perfect, spontaneous, essentially true hierarchical manifestation—and without any coercion.”
08, p. 312-21 What difference does the presence of the Supermind really make?…a description of the way the presence of the Supermind changes “the tenor of problems and how life should be reconsidered following this manifestation”. On page 315 Mother mentions the increase in child prodigies as a symptom of the change for a new kind of knowledge will emerge. The change will probably be bewildering for all those who do research. On pp. 317-21 she tells more about child prodigies with examples.
09, p. 144-51 Taking as a take-off point a passage (about the change of the human form) from The Supramental Manifestation Mother describes and comments on both the old world and the new world that is born and is growing within the old one. We are right in the midst of this intermingled transition. She concludes with an invitation to the great adventure.
09, p. 188-89 Mother gives a brief commentary on what the supramental world will be like compared with our present world. She emphasizes that there will always be differentiation between the capacities and functions of individuals but that each one will be in the right place consciously doing what one ought to be doing. And the ascending, progressive movement towards a growing perfection will continue, the difference from now being that one will have the joy of knowing where one is going and what one is doing.
09, p. 190-91 Mother comments on a passage of Sri Aurobindo from The Supramental Manifestation about what the new humanity will be like, “a type or race of mental beings whose principle of mentality would be no longer a mind in the Ignorance seeking for knowledge…but would be possessed of what could be called a mind of Light….”
09, p. 233-35 Mother poses the problem: How will this higher form be created? She very briefly suggests possible solutions and concludes with a meditation because she indicates that reflecting on the problem will lead you to a little more light. Later she adds that all the possibilities are possible and could even exist at the same time.
09, p. 296-301 Mother discusses here the present state of tension between the new constructive forces of the evolution and the powerfully destructive anti-divine forces. She tells how those who open to the new forces will be lifted up to a new order of harmonious functioning even if they are not yet capable of transformation.
09, p. 302-05 Commenting on a passage from The Life Divine Mother talks about the condition of being human. Man feels responsible for his existence but he has not the knowledge or the key so is in a state of torment: “What should I do?” and “What is going to happen?” with the inability to answer. That is why all spiritual disciplines begin with the necessity of surrendering responsiblilty which leads to peace. But now it is possible to trust in the higher Power in action itself in a higher peace that is dynamic. “This is what could be called a new aspect of the divine intervention in life…a new aspect of spiritual realisation.”
11, p. 024-29 Mother shares her living vision of the condition of humanity and of the different strata of humanity in relation to the supramental creation. She describes also the far future of what the supramental consciousness might make of humanity. The transformation process will be limited to a very few. An intermediary group will have a human harmony with Life and will adore and need to be under the influence of that something which seems so high to it that it does not even try to realise it.
15, p. 403-07 Mother answers the question “What are the first things that the Supramental Force intends to drive out…so that everything may be in its place, individually and cosmically? She tells the first effect of the Supermind…in the individual and talks about how this relates to the earth and humanity (the problems of a collective realisation). (also under: 4.7.3.a)

 


Comments Section — for help click here!