Addressing the Process of Evolutionary Change Within the Embedded and Established Habits of the Past That Pose Obstacles to Progress

The mental consciousness tends to look at things with a linear perspective. It expects things to systematically roll out in a continuous, directed stream. It becomes upset and disoriented when what appears to be a settled result gets suddenly disrupted or upset by new circumstances, forces or events.

The processes of Nature, however, are far more complex and the levels of being far more interwoven and interactive than even the widest mental view can comprehend. Because of this complexity, no progress in one area can possibly be fully and finally achieved and settled while impacts from other areas can dilute or modify that progress. Nature therefore takes specific types of change to a certain point where it then becomes necessary to address and modify other areas so there is a comprehensive movement forward, making further progress possible. Sri Aurobindo speaks elsewhere of the concept of “ascent and integration”. The ascent phase is the forward movement in one area or another. The progress then appears to slow down while other parts are brought forward and the changes disseminated into those other parts, dealing with the limitations and issues of those other parts of the being that come up during that process. It can be disconcerting when the seeker finds that suddenly, a desire he thought he had overcome, or an emotion he thought he had under control arises and overtu
s that settled notion. But it is not either to be seen as unusual or contradictory to the overall process. For instance, we may gain a realisation in the mind, and we may be able to generally exercise our will to act on that basis. When the force that is working hits the vital or the physical nature, however, embedded and locked in atavistic reactions, cellular memories, etc. suddenly appear. This requires the seeker to maintain the calm, observational standpoint, understand the process and exert steady, calm management of what is taking place.

When we look more broadly at the evolution of consciousness in the world at large, we see these forces at work on a wide scale. We can observe, for instance, a small segment of humanity that is focused on spirituality, that is developing the mental capacities and finding ways to modify and change the vital and physical reactions. At a certain point, however, it becomes necessary for larger portions of humanity to make some amount of progress in these areas for the next phase of transformation to take hold and thrive. This is what may be called the “texturing” of the consciousness of humanity.

We see this working out as humanity has, over a certain number of centuries, begun to address the issues of slavery, subjection of women, and the very relationship we hold to the environment and the other beings with whom we share the planet. While there is no doubt that large portions of human remain embedded in the old ways of seeing and doing things, an ever larger cohort of individuals are become sensitive to, and responding positively to, a new way of seeing and acting on these and other fronts. Over time, this texturing and broadening of the impact of the progressive force of the evolution of consciousness makes it possible for those who are forerunners in this area to take even further steps to advance.

Sri Aurobindo writes: “In the play of the cosmic forces, the will in the cosmos — as one might say — does not always work apparently in favour of a smooth and direct line for the work or the sadhana; it often brings in what seem to be upheavals, sudden turns which break or defect the line, opposing or upsetting circumstances or perplexing departures from what had been temporarily settled or established. The one thing is to preserve equanimity and make an opportunity and means of progress out of all that happens in the course of the life and the sadhana. There is a higher secret Will transcendent behind the play and will of the cosmic forces — a play which is always a mixture of things favourable and things adverse — and it is that Will which one must wait upon and have faith in; but you must not expect to be able always to understand its workings. The mind wants this or that to be done, the line once taken to be maintained, but what the mind wants is not at all always what is intended in a larger purpose. One has to follow indeed a fixed central aim in the sadhana and not deviate from it, but not to build on outward circumstances, conditions, etc., as if they were fundamental things.”

Sri Aurobindo and the Mother, Looking from Within, Chapter 1, Looking at Life and Circumstances, pp. 7-8