Harmony in the Gnostic Consciousness

Harmony can take on different forms depending on the level of conscious manifastation. In the insect and animal world this harmony is based on what we can call “instinctive” behavior. A colony of bees or ants can act with a complete harmony of each one knowing and doing exactly what it is intended to do within the larger framework of the hive or colony. Similarly one can marvel at the ability of a large flock of birds to wheel in flight in absolute precsion at enormous speed as if they are one entity, not a collection of birds.

At the human level, we have given up reliance on purely instinctive relationships of consciousness and tried to create harmony based on ideas such as uniformity or regimentation. These ideas have limitations and no true harmony can ensue during this transitional phase of consciousness through which we are passing. We see in fact an enormous amount of disharmony and conflict during this phase.

The gnostic evolution provides a new basis for the development of a deeper harmony. Sri Aurobindo explains: “Harmony is the natural rule of the Spirit, it is the inherent law and spontaneous consequence of unity in multiplicity, of unity in diversity, of a various manifestation of oneness….. But in a gnostic unity in multiplicity the harmony would be there as a spontaneous expression of the unity, and this spontaneous expression presupposes a mutuality of consciousness aware of other consciousness by a direct inner contact and interchange. … In a gnostic life, a life of superreason and supernature, a self-aware spiritual unity of being and a spiritual conscious community and interchange of nature would be the deep and ample root of understanding: this greater life would have evolved new and superior means and powers of uniting consciousness inwardly with consciousness; intimacy of consciousness communicating inwardly and directly with consciousness, thought with thought, vision with vision, sense with sense, life with life, body-awareness with body-awareness, would be its natural basic instrumentation. All these new powers taking up the old outward instruments and using them as a subordinate means with a far greater power and to more purpose would be put to the service of the self-expression of the Spirit in a profound oneness of being and life.”

Sri Aurobindo, The Life Divine, Book 2, Part 2, Chapter 28, “The Divine Life”