An Instrument of a Greater Force In the Development of Humanity

At a certain point in the evolution of consciousness, the individual begins to open to the higher Force that exceeds the normal physical-vital-mental action of the human instrument as we normally conceive of it. Even here there are stages. An early stage consists of being impelled or moved by that force; while a more developed stage will include conscious openness and participation in the action of that Force.

For the individual moved by that Force, there is a recognition that it is more powerful and other than what has been ordinarily possible for his human capacities and action. We then see emerge founders and leaders of great movements–religious movements, political movements, economic movements, and even military movements. Great deeds can be set in motion and unleashed for ends that the Force of impulsion wants to accomplish.

As the ego has generally not been fully eliminated at this point, there arises the increased possibility of an enlarged ego of the instrument, and this can take on the characteristic of the predominant Guna, whether Rajas with its vital impulsion, or Sattwa, if there is a clarity and vision associated with it. They still feel that they are men of destiny, as Sri Aurobindo explains: “The most they see of the Divinity is a Fate or a cosmic Force or else they give his name to a limited Godhead or, worse, to a titanic or demoniac Power that veils him. Even certain religious founders have erected the image of the God of a sect or a national God or a Power of terror and punishment or a Numen of sattwic love and mercy and virtue and seem not to have seen the One and Eternal.”

“An exalted rajasic or sattwic ego still holds them and stands between them and the integral Truth. Even this is something, a beginning, although far from the true and perfect experience.”

“A much worse thing may befall those who break something of the human bonds but have not purity and have not the knowledge, for they may become instruments, but not of the Divine; too often, using his name, they serve unconsciously his masks and black Contraries, the Powers of Darkness.”

Sri Aurobindo, The Synthesis of Yoga, Part One: The Yoga of Divine Works, Chapter 11, The Master of the Work, pg. 237

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