The Dualities of the Vital Life Are Not Essential for a Dynamic Life in the Gnostic Consciousness

When people reflect on the implications of a shift from the ego-status to the divine standpoint, they bring in many objections based on their habitual mode of action in the world.  Primary among these is the need for variety and challenge and the essential nature of the vicissitudes of the dualities, love and hate, joy and sorrow, etc.  They imagine that a shift to a knowledge-based action implied in the divine standpoint means that all the spice of life, the things that bring interest and excitement, must all disappear.  People even say that they would prefer to forego heaven with its endless and monotonous peace to avoid the boredom that would accompany it.  The stories and heroic epics of humanity all speak to the adventures, challenges and the overcoming of the difficulties of the vital world.  Of course, the imagination of the status of heaven is a projection from the Ignorance without a factual basis to support it.  The divine standpoint does not imply a “static” universe, but a “dynamic” and ever-growing and changing universal creation.

Sri Aurobindo observes in The Life Divine:  “Man’s life is made up of the light and the darkness, the gains and losses, the difficulties and dangers, the pleasures and pains of the Ignorance, a play of colours moving on a soil of the general neutrality of Matter which has as its basis the nescience and insensibility of the Inconscient.  To the normal life-being an existence without the reactions of success and frustration, vital joy and grief, peril and passion, pleasure and pain, the vicissitudes and uncertainties of fate and struggle and battle and endeavour, a joy of novelty and surprise and creation projecting itself into the unknown, might seem to be void of variety and therefore void of vital savour.  Any life surpassing these things tends to appear to it as something featureless and empty or cast in the figure of an immutable sameness; the human mind’s picture of heaven is the incessant repetition of an eternal monotone.  But this is a misconception; for an entry into the gnostic consciousness would be an entry into the Infinite.  It would be a self-creation bringing out the Infinite infinitely into form of being, and the interest of the Infinite is much greater and multitudinous as well as more imperishably delightful than the interest of the finite.  The evolution in the Knowledge would be a more beautiful and glorious manifestation with more vistas ever unfolding themselves and more intensive in all ways than any evolution could be in the Ignorance.  The delight of the Spirit is ever new, the forms of beauty it take innumerable, its godhead ever young and the taste of delight, rasa, of the Infinite eternal and inexhaustible.  The gnostic manifestation of life would be more full and fruitful and its interest more vivid than the creative interest of the Ignorance; it would be a greater and happier constant miracle.”

Sri Aurobindo, The Future Evolution of Man, Chapter Nine, The Divine Life Upon Earth, pp. 132-133

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