Unity, Mutuality and Harmony: The Principles of Gnostic Society

The mental consciousness, when it tries to create a society that is functional and harmonious, works to standarise, regiment and control the individual members through rules, laws, or common forms of thought, action and expression. In its extreme it can lead to fundamentalism that becomes intolerant of viewpoints or expressions of others, either members of the group or society, or else, of those outside. The result is a stifling of individual creative expression and attempts to purge or suppress anyone that does not follow the doctrine so developed.

Sri Aurobindo makes it clear that such a structured formation based on the mental rule-making tendency is not the way that the gnostic society would develop or work. On the contrary, there would be considerable diversity, variance and differences of expression, both by individuals within the community, and between one gnostic community and another, in keeping with the wideness and variability of expression found in the creation.

What holds the gnostic society together is actually the inner gnostic consciousness which would have the ability to harmonise and create out of this diversity the unity of an inner consciousness that recognises the role that each expression plays in the complete manifestation.

Sri Aurobindo discusses this issue: “But this free diversity would not be a chaos or create any discord; for a diversity of one Truth of knowledge and one Truth of life would be a correlation and not an opposition. In a gnostic consciousness there would be no ego-insistence on personal idea and no push or clamour of personal will and interest: there would be instead the unifying sense of a common Truth in many forms, a common self in many consciousnesses and bodies; there would be a universality and plasticity which saw and expressed the One in many figures of itself and worked out onenessin all diversities as the inherent law of the Truth-Consciousness and its truth of nature. A single Consciousness-Force, of which all would be aware and see themselves as its instruments, would act through all and harmonise their action together.”
Sri Aurobindo, The Life Divine, Book 2, Part 2, Chapter 28, “The Divine Life”

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