Pralaya

Explaining unfolding of the Divine in a progressive creation, the Mother and Sri Aurobindo wrote:

In fact in the history of our universe there have been six consecutive periods which began by a creation, were prolonged by a force of preservation and ended by a disintegration, a destruction, a return to the Origin, which is called Pralaya; and that is why this tradition is there. But it has been said that the seventh creation would be a progressive creation, that is, after the starting-point of the creation, instead of its being simply followed by a preservation, it would be followed by a progressive manifestation which would express the Divine more and more completely, so that no disintegration and return to the Origin would be necessary. And it has been announced that the period we are in is precisely the seventh, that is, it would not end by a Pralaya, a return to the Origin, a destruction, a disappearance, but that it would be replaced by a constant progress, because it would be a more and more perfect unfolding of the divine Origin in its creation.

And this is what Sri Aurobindo says. He speaks of a constant unfolding, that is, the Divine manifests more and more completely; more and more perfectly, in a progressive creation. It is the nature of this progression which makes the return to the Origin, the destruction no longer necessary. All that does not progress disappears, and that is why physical bodies die, it’s because they are not progressive; they are progressive up to a certain moment, then there they stop and most often they remain stable for a certain time, and then they begin to decline, and then disappear. It’s because the physical body, physical matter as it is at present is not plastic enough to be able to progress constantly. But it is not impossible to make it sufficiently plastic for the perfecting of the physical body to be such that it no longer needs disintegration, that is, death.

Only, this cannot be realised except by the descent of the Supermind which is a force higher than all those which have so far manifested and which will give the body a plasticity that will allow it to progress constantly, that is, to follow the divine movement in its unfolding.

CWM 7: 205

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There is a great difference between the general principle, the theory seen in its totality over the millenniums, without taking any account of the number of years (not years, I say millenniums, thousands of centuries), a great difference between that and the practical facts. It can be said that the whole creation is moving towards union with its Creator, but there is the fact, first of all, that the whole evolutionary movement is a spiral movement. And in this spiral there are innumerable points, and at each point a progress in the vertical line is achieved. But one has to make a whole round in order to come back once more to the same point, but at a slightly higher level…. And so, all the time you spend doing other things, reaching other points, the first one is as it were forgotten. In human history that is translated in this way:

There is a wonderful civilisation with all kinds of extraordinary productions, from the scientific point of view, the artistic point of view, even the political, organisational and social point of view. There were fine civilisations like those which have left a kind of occult memory of a continent that might have linked India with Africa, for example, of which no trace remains (unless some human races be the remnants of that civilisation). There are civilisations like that which disappear suddenly and then follows a whole period full of darkness, unconsciousness, ignorance, of altogether primitive races which seem so close to animals that one asks whether there is really any difference. And so there is a big hole in the darkness, passing through all kinds of disorders. Then all of a sudden it emerges above, at an even higher level, with greater virtues, a greater realisation… as though all those hours in the night, of labour in the night had prepared Matter so that it might express something higher. Then again another darkness, an oblivion: the earth becomes again barbarous, obscure, ignorant, painful. And suddenly some thousands of years later, a new civilisation comes….

So if you look at that from below, you ask yourself: “Where is the progress?” Because always it disappears, collapses or it rots, is ruined completely—and is forgotten. And mankind becomes once again something very ordinary, amorphous, groveling in a half-obscurity. And then yet once more suddenly there is an illumination. And while one is in the midst of the illumination one says, “Now, we have it, it is the right thing, now we must not fall again….”

CWM 5: 247 – 248

 

We may perhaps, if we consider all the circumstances, come to this conclusion that mental life, far from being a recent appearance in man, is the swift repetition in him of a previous achievement from which the Energy in the race had undergone one of her deplorable recoils. The savage is perhaps not so much the first forefather of civilised man as the degenerate descendant of a previous civilisation. For if the actuality of intellectual achievement is unevenly distributed, the capacity is spread everywhere. It has been seen that in individual cases even the racial type considered by us the lowest, the negro fresh from the perennial barbarism of Central Africa, is capable, without admixture of blood, without waiting for future generations, of the intellectual culture, if not yet of the intellectual accomplishment of the dominant European. Even in the mass men seem to need, in favourable circumstances, only a few generations to cover ground that ought apparently to be measured in the terms of millenniums. Either, then, man by his privilege as a mental being is exempt from the full burden of the tardy laws of evolution or else he already represents and with helpful conditions and in the right stimulating atmosphere can always display a high level of material capacity for the activities of the intellectual life. It is not mental incapacity, but the long rejection or seclusion from opportunity and withdrawal of the awakening impulse that creates the savage. Barbarism is an intermediate sleep, not an original darkness.

Sri Aurobindo: The Synthesis of Yoga: 14 – 15

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