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Sri Aurobindo

Essays Divine and Human

Writings from Manuscripts. 1910 1950

Man and Superman

The Emergence of the Superman

82

Man cannot be final, he is a transitional being. This is very clear from the incompleteness and imperfection of all his powers of consciousness; he can only arrive at some limited form of temporary and unstable perfection by much labour and struggle; and yet the search for perfection is ingrained in his nature. There is something that he is not yet which he has to be; he is reaching always towards the something yet unrealised; his whole life and nature is a preparation, an endeavour of Nature towards what is beyond him.

The human consciousness is limited in every direction; it does not know itself, it does not know the world around it, it does not know the origin and meaning and use of its existence. But it strives always to know, to find the truth of its being, the right use of its life, the end towards which Nature in him is tending; this it does with a seeking and blundering movement; man's consciousness is an ignorance struggling towards knowledge; it is a weakness training itself for power; it is a thing of pleasure and suffering that tries to lay hands on the true delight of existence.

All that we see in us and around us in this material world is a mystery-play of the Eternal and Infinite; it is the large total and the curiously variable detail of steps and circumstances in a self-discovery or self-unfolding of a Divinity who has hidden his real from his manifested self in the vast black disguise of the inconscience of Nature.

This is the constant miracle that is the key to the meaning of existence, — the miracle of the birth and growth of life and consciousness in the inanimation and inconscience of the material universe.

The birth and growth of consciousness is the whole sense of evolution. For evolution is not in its inner and essential character a development of more and more organised forms of Matter. This development is only an outer instrumentation for the evolution of life and of consciousness in life. That again in its deepest inmost sense is a growth embodying the slow self-discovery and self-revelation of a soul or spirit in a form of living matter.

The evolution has been an1 ascension starting from forms that seem to be inanimate and inconscient objects, for in them the spirit in things is asleep, through a leisurely waking in plant and animal till it reached with difficulty a beginning of self-awareness in man the mental being, the first and only speaking, thinking, reasoning creature. But there is no ground for the idea cherished by this imperfect human being that he is the summit and last word of the evolution. Humanity is one step in the destiny of the evolving spirit, the last before it assumes something of its own divinity delivered and apparent; his imperfect life and consciousness must develop itself into the type of the fully conscious being, after man or out of him must be born the superman. This consummation can only take place by an evolution of the consciousness of the individual and humanity beyond its present stage of development; it can take place only if man is ready to take the turn towards which Nature has been slowly leading him, to discover himself, to know himself as soul and spirit, to see and lay firm hold on the Reality behind world and life and things after which he has been seeking through the ages. Nature's first evolution has been an evolution of Matter, of physical objects, of the stage, scenery, external conditions and instruments of the drama of an evolving conscious Life in Matter. In life itself she has been content at first to organise a physicality, an externality of life; the evolution of the body has been the sign, the instrument, the apparent cause of the evolution of consciousness. Even when she has arrived at the evolution of Mind, the mind of a humanity which is capable not only of knowing outwardly the external world but of going within itself, of knowing itself, of knowing the secret things, powers, forces which are behind itself2 and behind the works of a surface external Nature, still she has been most careful to organise a surface Mind dealing with surface and external things and an organisation of personality which is superficial and not the whole of ourselves, a wave only of the ocean of our hidden being, our secret reality. To build an ego which will deal with material life and nature as its user but also as its subject, a life that is bound by matter, a mind that is bound by both matter and life has been her main preoccupation. But still the evolution of consciousness is the real and central fact which gives a significance otherwise altogether lacking to the mechanical structure of the universe. Man is here not merely to utilise his world for the service of his individual and collective ego; he is here as a medium in which the Spirit within, the secret growing Consciousness can evolve farther its self-manifestation, arrive from a partial to a complete consciousness and, since life itself is there only as a means of this evolution and an image of it, at a complete and perfect individual and social life. If the psychological truth of our being is the real and central truth, more central and important than the physical, this must be its true nature, a conscious being growing towards its own completeness of consciousness and growing too towards its expression and formation3 in a complete individual and social life.

Circa 1940/42

 

1 [In manuscript:] a

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2 [In manuscript:] himself

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3 [In manuscript:] forming

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