Kosmic transformation

by Marinus Jan Marijs

Kosmic transformation and the light body

In the mystical philosophy of Teilhard de Chardin, we find the concept of the “Omega Point”. This point would be the highest point, the destination towards which consciousness is evolving, a state of totality, the culmination of Kosmic evolution. At this omega point, where everything comes together, the evolutionary unfolding, which has been more or less individual, will reach its goal and becomes collective (Teilhard de Chardin: “The phenomenon of Man”, 1959).

It is remarkable that we can find some aspects of the philosophy of Teilhard de Chardin in modern cosmology, in what is called the anthropic principle (John D. Barrow and Frank J. Tipler, “The Anthropic Cosmological Principle”. Oxford University Press, USA, 1988). We find a similar concept in Alexandra David-Neel’s book “Buddhism – Its doctrines and its methods”:

Buddhas (also) contribute to sustain the Dharma kaŷa, which is but the sum of their spiritual energy.

– Alexandra David-Néel, “Buddhism – Its doctrines and its methods”, Publisher The Bodley Head London. 1977. page 146

Krishnamurti also brought forward the concept in a number of his writings that if five to ten humans had a total spiritual transformation, it would have a direct influence on the whole of humanity.

The Indian philosopher Aurobindo wrote about what he called Supramentalisation; the ultimate state; the purpose of the entire evolutionary process by which divinized evolutionary individuals transcended the human condition to become supramental beings. His idea was, that if a number of such humans reach this state, a collective and revolutionary change would take place.

In short, the concepts developed in the different fields of knowledge mentioned above refer to the collective activation of the highest, Kosmic level by a number of highly-developed mystics with Kosmic transformative results. This highest, Kosmic level is also called the high-causal level.

The light body

The idea of a collective transformation is a metaphysical concept based on deep mystical insights. However, it is possible to a certain degree to ground this concept in empirical data and direct observation.

This concerns the highest form of bhava samadhi, the Light body. It is known by different names in different cultures and traditions as the glorified body, the trans-substantiated body, the rainbow body, the immortal body of light, the solar body, the radiant body and (Aurobindo’s concept of) the divine body composed of supramental substance.

There are several different kinds of bhava samadhi, but the highest form is bhava samadhi at a high-causal level. Of all the different kinds of mystical experience, this is the highest, the most powerful and without any doubt the most exceptional and rare experience. This form of bhava samadhi has a transformative power which far exceeds jnana samadhi or even the non-dual states or stages: The sahaja samadhi.

A mystic who experiences this highest form of bhava samadhi once, even if it is only for a few minutes, will remain in high-causal nirvana (sublevel A) for the rest of his or her life. Normally the high-causal bhava samadhi state lasts for between fifteen minutes and two hours. But the idea is that this temporary state can become a permanent stage.

The question why the Absolute (Brahman/ Svabhavakaya/ The Godhead/ The One Without A Second) created the manifest worlds becomes clear when one compares the Non-dual state with High Causal Bhava Samadhi. In the Non-dual state, a mystic “sees” the state of the Absolute. In High Causal Bhava Samadhi a mystic experiences the final aim of creation, for which (together with the process of Supramentalisation) the manifest worlds were created in order for the collective to develop to a state of divinisation.

This attainment of a light body is not only of individual importance. When one mystic attains the light body permanently (which means that a high-causal energy field has been activated permanently), then it will be easier for the next mystic to do the same. This is due to the effect of morphic resonance, by which also activates other fields.

This process is cumulative: It is increasing in quantity but also becoming more rapid. At a certain point it will reach a critical mass, and this process at the highest Kosmic level will become a collective transformation. This is what Teilhard de Chardin called: “the Omega-point”. However, it is not an end point.

At the highest level (the theosphere, the divine, the supramental level), the divine force will now be fully activated, and this will increase the energy level of the involutionary force (which originates from this level) tremendously.

See figure 60

 

During the Axial Period around 500 BC there were several mystics who did reach an activation at the highest causal level (presumably for the first time in human history), these were temporarily high-causal bhava samadhi states (and not permanent stages) and caused effects on a planetary scale.

The amount of energy released at the Axial Period however, is only a fraction of the energy generated by mystics when they reach permanent Supramentalisation on 12C level. When this permanent activation is realized at the highest level it will cause effects on a Kosmic scale.

Beyond “Omega-point”: Supramentalisation

With the activation at a Kosmic scale, a transformation will take place which Aurobindo called the descent of the Supermind (this goes further than Teilhard de Chardin’s Omega point). It unleashes the transformative power of the divine into the manifest worlds.

This will not only be a transmutation on a terrestrial scale, but will include the whole Kosmos. This is because the energy level of the involutionary force will increase tremendously. Teilhard de Chardin called it extra-planetary.

Supramentalisation

The concept of Supramentalisation has been put forward by the mystic philosopher Aurobindo. While similar concepts are to be found in at least twenty different cultures these are mostly expressed in mythical-poetic language. Click here for more details . Aurobindo’s  concept of Supramentalisation is expressed in logical philosophical language and gives a very elaborate cognitive model of what is  involved in this process.

The supramental transformation means the birth of a new individual fully formed by the supramental power, the same power that enabled the universe to be created in the first place from out of a Divine Source. Such individuals would be the forerunners of a new truth-consciousness based supra-humanity. Among their capacities are: A total oneness and identity with the environment and with others; total integral knowledge replacing our essential ignorance, i.e. knowledge by identity; a unification of knowledge and will (what one knows is automatically created, what is willed is fully known in its truth); the Force of creation reunited with the Consciousness; and a complete unity of the Individual, Universal, and Transcendent purpose expressed through the person. Also, all aspects of division and ignorance of consciousness at the vital and mental levels would be overcome, replaced with a unity of consciousness at every plane, and even the physical body transformed and divinised. A new supramental species would then emerge, living a supramental, gnostic, divine life on earth.

– The Life Divine book II ch.27-28

Supramentalisation is the Ultimate state of Transformation, the culmination of the entire planetary evolution. The process of Supramentalisation starts when the first individuals activate subtle energetic processes on the highest ontological level. This then starts a new involutionary process by which the now highly activated energy will be drawn down into the lower ontological levels. This downward process goes all the way down to the physical body of the individuals who start this process. After this process is activated in the first individuals it will become easier for others to take part in this process, because of the feedback loop and nonlocal resonance that is involved. This will culminate in an entire collective planetary transformation, and this would eventually lead to a state of supreme divinisation, the transformation of the entire Kosmos (the Pythagorean Kosmos, which means including higher ontological levels/worlds, this in contrast with only the physical Cosmos).

As mentioned here above cross-cultural research shows that descriptions of this process are to be found in at least twenty different cultures. As indicated all these twenty sources connect this collective planetary transformational process with an individual who is instrumental in starting up this process, a Messiah or Savior, what Aurobindo called a Gnostic individual.

This mystical concept, the coming of Kosmic restitution is even to be found in traditional Christianity. Charles C Ryrie, Professor of systematic theology writes:

Soteriology, the doctrine of salvation, must be the grandest theme in the Scriptures. It embraces all of time as well as eternity past and future. It relates in one way or another to all of mankind, without exception. It even has ramifications in the sphere of the angels. It is the theme of both the Old and New Testaments. It is personal, national, and cosmic.

The Revelation of John spoke of  “a new heaven and a new earth”. The Jesuit philosopher Teilhard de Chardin developed the concept of  ”The Omega point”, a state of planetary Christ-consciousness. Within Lurianic Kabbalah there is the concept of “Tikkun”(rectify), the redemption of the universe as a whole. This would be the climax and goal of the entire evolutionary process, the eschatological culmination of history.

Historical data

The question could be, if this is a totally unique process that never happened before how could we really know this is going to happen? It is obvious that if this process, Supramentalisation is real, then it has never been achieved previously. This because if once achieved it will be permanent and because of the feedback-loops irreversible. It can, because of its non-local character not even be realised elsewhere in the universe. So how can we find supporting evidence for this process?

There is the cross-cultural data from twenty sources, but this is this data might be insufficient by itself as evidence. The existence of a ‘consensus gentium’ or agreement between all people (which was an ancient criterion of truth) is not an scientifically sound principle to prove the existence of phenomena, because widely upheld beliefs can be false. However, the cross-cultural data presented here can be a starting point for further investigation.

Another approach is to look at historical data, in particular Jean Gebser’s research in ”The ever-present origin”.

Gebser’s major thesis was that human consciousness is in transition, and that these transitions are “mutations” and not continuous. These jumps or transformations involve structural changes in both mind and body. Gebser held that previous consciousness structures continue to operate parallel to the emergent structure.

Each consciousness structure eventually becomes deficient, and is replaced by a following structure. The stress and chaos in Europe from 1914 to 1945 were the symptoms of a structure of consciousness that was at the end of its effectiveness, and which heralded the birth of a new form of consciousness. The first evidence he witnessed was in the novel use of language and literature. He modified this position in 1943 so as to include the changes which were occurring in the arts and sciences at that time.

His thesis of the failure of one structure of consciousness alongside the emergence of a new one led him to inquire as to whether such had not occurred before. His work, Ursprung und Gegenwart is the result of that inquiry. It was published in various editions from 1949 to 1953, and translated into English as The Ever-Present Origin. Working from the historical evidence of almost every major field, (e.g., poetry, music, visual arts, architecture, philosophy, religion, physics and the other natural sciences, etc.) Gebser saw traces of the emergence (which he called “efficiency”) and collapse (“deficiency”) of various structures of consciousness throughout history.”

From Wikipedia

His data shows the historical development of new structures of consciousness. This clearly demonstrate the existence of different levels of consciousness. The historical development of these stages shows that in the course of time new structures of consciousness did emerge, and it is logical to expect that new structures will emerge. Thus Supramentalisation is an endpoint of a process of which the different stages that lead up to it, are already visible. Furthermore collective development is always preceded by individual development which makes a future collective development predictable.

Timescale of the evolutionary process

With the concept of an ultimate collective transformation, the question came that if it takes place in the future, when would that be?

Erwin Laszlo’s Macroshift theory:

László stated in his book You Can Change the World that there is global choice for the coming world crisis, which could come in the form of a global breakdown centred on increasing fragmentation of economic inequality and a new arms race between rising powers. The other choice would be a global breakthrough led by international organizations. This would be by the linking of non-government organizations promoting sustainable development, using the Internet.

A Macroshift is defined as a popular movement to turn the tide from a global breakdown to a global breakthrough. László sees the years 2012-2020 as a critical period to change course as the coming crisis is taking shape in geopolitical current. 

The period László puts forward is based on socio-cultural data. If one compares this with the historical data of one finds a regular logarithmic pattern. A very remarkable process, which shows that the development from level 1 all the way up to level 7/8 took place at such an accelerated speed and consistently every level in about a quarter of time it took the previous level. This ¼ process runs parallel to what is called the waves of democracy:

• Athenian democracy (Greece) 508 BC and: The last king of Rome had been expelled in 509 BC and the Roman Republic had been established. In the place of the kings, the city-state was governed by two consuls, elected annually and serving in office for twelve months. Other government institutions included the senate, and various assemblies of the people. At this time, the consuls were elected from amongst the patricians, who were the upper class in Rome. Likewise the senate was composed only of patricians. The consuls and the senate together exercised the executive and majority of the legislative functions at Rome. The first secessio plebis of 494 B.C. was an event in ancient Roman political and social history between 495 and 493 BC, involving a dispute between the patrician ruling class and the plebeian underclass, and was one of a number of secessions by the plebs and part of a broader political conflict known as the conflict of the orders. (Wikipedia)
• First wave of democracy 17^th century parliament of England (1602-1670)
• Second wave of democracy 1960’s: The Revolutions of 1848, in over 50
                 countries known in some countries as the Spring of Nations, (Outcome:
                 little political change but significant cultural and social change) the  
                right of woman to vote late 19^th century, and the right to stand in
                election for woman granted in the 20^th century}
• Third wave of democracy Eastern Europe late 1980’s
• Fourth wave of democracy Arab spring 18 December 2010
• Fifth wave of democracy: Electoral process in the U.S.A. 2016 in which a great part of the population rejected the Oligarchy, which corrupted the American political system
  Another development along these lines is the anti-establishment movement in Great Britain and other countries.

The historical data and the future development it points to, seems to agree with Erwin Laszlo’s Macroshift theory. It should be understood that if a collective transformation would take place it would start with a small group of individuals, to quote Erwin Laszlo:

….even under the most favorable conditions, the evolution of human consciousness from the egocentric consciousness to the transpersonal will not take place from one day to another. Certainly the consciousness of individuals can undergo an almost instantaneous transformation under the influence of a sudden insight or a revelatory experience, but the consciousness of the species can only change if the consciousness of individuals is spreading through the world. Probably this will not happen in one wave. There are still people who have a traditional or even a medieval consciousness and even some who are still in the consciousness of a tribe from the stone age . In the same way there will be for future generations of people who already have grown to a transpersonal consciousness, while others – initially the vast majority – are still in the egocentric consciousness that was characteristic for the most part of the 20th century. That does not take away the possibility that a higher evolved consciousness rapidly could spread across the six continents. This could be done by a kind of contagion. An evolved consciousness is “contagious” – it affects the less evolved consciousness of other individuals, just as thinking, personality and consciousness of a higher developed teacher thinking, personality and consciousness of his disciples may “infect”. A higher evolved consciousness in a critical mass of people would lead to a new level of collective consciousness on Earth – a higher form of noösphere that Teilhard de Chardin envisioned. Our children and grandchildren would eventually “graduate” to a transpersonal consciousness, and for the human family an era of greater peace , justice and sustainability can begin.

– Erwin Laszlo: Cosmic vision – The Dawn of an integral theory of Everything.

Perhaps relevant to the question of the timescale, is the data which has been presented under the chapter:” The transformation of society” on this website in which it has been shown that since mid-1990’s, a revolution took place which would have an enormous influence on society. From about 1994/1995 in many countries the crime rate suddenly went drastically down. In two decades the Crime rate was falling fast. In almost every category of criminality that one could think of, the number of  crimes is declining, not only were violent crime rates steadily declining over the last 20 years, the cumulative decline was huge, a decline of 50 to 70% in the last 20 years (1995 → 2015) This includes the following crimes:

Homicide, assaults, rape, robberies, violent non-fatal crime, victimization; physical abuse of children, sexual abuse of children, larceny, workplace violence, domestic violence; theft, burglary and motor vehicle theft.            

In all of these categories, the number of  crimes is declining very fast, it is on a global scale and as mentioned here above, with a decline of 50 to 70% in the last 20 years (1995 → 2015), there is a strong decline in illegal drug use such as cannabis, cocaine or heroin. There is also a strong decline in alcohol consumption and tobacco smoking.The trend lines for genocide and other civilian killings, point sharply downward. 

If a total collective transformation should take place, then one would expect that the last group where it would take place, would be among heavy criminals. Nevertheless the statistical data are undeniable.  

Criminologists have no explanation for this total change.

An explanation could be that this global transformation was guided by ontological transformations on a higher level. It would seem that in 1995 a critical point was reached for the activation of a new collective ontological level, which forms a phase in a total transformative process, which is suggested by many spiritual traditions.
Humanity went through several revolutionary changes:

± 50,000 BC. The great leap forward: An outburst of cultural behaviour. That’s when archaeologists date the oldest evidence of burial ceremonies, body ornaments, and cave paintings.

± 10,000 BC. Start of agriculture, urbanisation.

± 500 BC. Axial period, revolutionary changes: In a very short period, logic, ethics, natural philosophy, state philosophy, aesthetics, physics, pedagogy and meta-physics emerged.

± 1600 AD. Development of the scientific method, empiricism, modernism.
{The number of homicides declined strongly in the early seventeenth century:
“Typical estimates referring to the late Middle Ages range between 20 and 40 homicides per 100,000, while respective data for the mid twentieth century are between 0.5 and 1 per 100,000. … the early seventeenth century may be regarded as a decisive turning point. The average rates already decline somewhat from the fourteenth to the sixteenth centuries”.
(Eisner M. (2001). Modernization, self-control and lethal violence: The long-term dynamics of European homicide rates in theoretical perspective. British Journal of Criminology, 41, 618–638.}

± The Second half of the 19^th century up to 1960’s and the mid-1970’s, the counterculture; the American Civil Rights Movement, issues regarding human sexuality, women’s rights, traditional modes of authority, alternative lifestyles, emerged. Less restricted by censorship within and across many disciplines.
The embracing of Civil rights, free speech, anti-war, anti-nuclear armament, anti-racial discrimination, feminism, environmentalism, gay liberation.
In the 1960’s 30 African nations gained independence from their former European colonists.
A confluence of people, ideas, events, issues, circumstances, and technological developments which served as intellectual and social catalysts for exceptionally rapid change during the era.

A possible explanation for these revolutionary cultural changes could be that they were guided by ontological transformations from a higher level, on which a critical point was reached at each phase of the cultural transformations.

It is possible that this revolutionary change since mid-1990’s, is a new phase, a precursor of the  kosmic process Aurobindo and Erwin Laszlo predicted. Furthermore supramentalisation would be a state of Transformation on the highest level, but this would be preceded by observable transformations on lower levels.  
A stepwise process; using Jean Gebser’s terminology: “These transitions are structured jumps and not continuous”, from one ontological level to the next ontological level and so on, until supramentalisation, the Ultimate state of Transformation, the culmination of the entire planetary evolution has been reached.

The Phenomenology of Supramentalisation

The energetic processes that are involved with this Supramentalisation can be observed, one can find descriptions of this process in the (auto)biographies of Mirra Alfassa, Krishnamurti and Gopi Krishna.

During mystic development the subtle energies on the different ontological levels are activated level by level. If highest level is activated, then a remarkable energetic process takes place: During this developmental process the subtle energies where purified and activated in five energy groups each with  its own color which are now easy to see. They are vertically layered subfields in a total field which surrounds the physical body. These colored fields consist of small colored particles who together form the total field. While the total field has five subfields of different colors, the subfields itself have only one color because the energy-particles are attracted to the same kind of energy. Because the subtle energies on a higher level are activated, energetic streams are felt in the spine (the so called kundalini). The mind is completely at rest and thought processes are completely, effortless silent unless there is a conscious choice to activate thought processes.
This state of permanent deep meditation is called (Pari)Nirvana.
Or by St. Paul in Philippians 4:7 ;  ⁷ …The peace of God, which surpasses all understanding.
Within Christianity it is also called salvation, deliverance. 

On the highest level (High Causal) there is now a continue activity of energy fields.

If highest level is fully activated then a remarkable energetic process takes place: The energetic processes which where, while developing in energy level, more or less stable and the movement patterns of the substructures within the field and so on, stayed the same during many years. But suddenly a critical point has been reached and now a totally new process starts: A certain energetic pressure is felt in the physical body which seems to work to a transformation on a cellular level. Sometimes the energetic pressure changes into a feeling of radiation and one can feel an energetic movement in cells of the physical body. As if the cells are dancing, a feeling of consciousness in the cells itself. Sometimes this radiation is located in particular area of the body such as the heart area, but many times it is felt in the whole body. On other times there is the feeling of energetic streams which differ from the normal kundalini activation. Somehow these processes are working to a transformation on many levels.

A remarkable change is also the feeling that one’s individual subconsciousness is now the collective subconsciousness.This is somewhat like the Tibetan concept of Tonglen a meditation practice which is aimed at purifying the collective subconscious. These processes which can be quite heavy can suddenly change and then the physical body seems to be full of liquid light, an ecstatic glow.

There is the feeling of being connected with others who are also involved in this process by nonlocal interaction. Sometimes this is visual in such a way that a person is seen sitting in a room or standing in a landscape on another distant location. In that case the visual image is panoramic and covers the entire field of vision as if one was physically present on that location despite the fact that this person is on another continent. This then goes together with a union, identity with the mental processes the consciousness of this person as if one is thinking and perceiving with this persons brain and even this person’s bodily sensory feelings. The process is guided from a deeper level and information about this process is expressed in panoramic visions which come several times a month. This process is continues, permanent be it that the intensity of it changes.

The visual observation of the subtle energy fields shows that with supramentalisation there is a fundamental change in the subtle energy fields. The colours change and become brilliant ‘’iridescent’’ colours. The particles that make up this fields, that were until this process started, of one colour on all ontological levels, even within the bhava fields. The particles that make up this new field now each have five colours be it that they have one dominant colour.

 

Because of this, the substructures within this field of different energy groups can interact in a new way. The total field gives the impression of standing in a cathedral with coloured glass windows. This “cathedral field” is filled with subfields of iridescent colours for example the red energy group looks somewhat like copper and the whole field looks like an translucent opal with its iridescent colours.

The spatial dimensions of this cathedral field is a strange affair, it stretches out beyond the room, so definitively more than four meters outside the physical body (more than 8 meters in diameter). And at first the glance it looks like a normal three-dimensional structure. But when one wants to determine the spatial dimensions such as the size, diameter, volume, or shape this is impossible, despite the continues clear observation for sometimes more than thirty minutes at a time. The spatial dimensions cannot be determined. The field seems to have more than three spatial dimensions so that one cannot even say whether it looks more like an sphere or like a cube. While it is obviously spatial one cannot see its borders, its edge.

8-10-2016 suddenly there was a change within the field, there was a restructuring, force lines longer than a meter long did form within the field and the field itself became a structured more dimensional raster-like structure.  

This process is different from Bhava samadhi in that Bhava samadhi is for now a temporary state which last from about twenty minutes to something more than two hours, while Supramentalisation is a permanent continuing process.

 

Within the field, in a few days light blue points of about 12mm diameter started to appear about 30cm from the forehead. Within a few weeks these circular points became connected as illustrated here above. This leads to the formation of a new permanent structure within the cathedral field.

 

Timescale of the Supramentalisation process

The process of Supramentalisation starts at the highest ontological level, level 12, so the question is what is the timescale by which this process descends. When will it reach and activate level 11, and after that, when will it reach and activate level 10 and so on.Will these steps be gradual or immediately? When will it be manifest in the physical world and how? The activation on level 12 will be perceived, experienced by high causal mystics and the activation on level 11 will be perceived, experienced by low causal mystics and so on. The question is when will people on a modernistic level (5) and people on a pluralistic level (6) experience this descending force and how does it influence individuals and society? As this process is unique, it has never been here before, there doesn’t seem to be a logical way to determine the timescale and the speed by which this process descents from the highest level to the physical world. If one scans this future development by placing one’s atman point at a point in time after the Supramentalisation is descended, one experiences that there are streams of highly concentrated liquid ecstatic light circulating through one’s body. Which means that when this process is descended to a level at which a person functions, that person will experience this highly ecstatic state.

Aurobindo about the Supramentalisation process

A theory of spiritual evolution culminating in the transformation of man from a mental into a supramental being and the advent of a divine life upon earth.

Aurobindo, The Life Divine p.45:
“When the ego transcends the personal consciousness, it begins to include and be overpowered by that which is to us superconscious;
It becomes aware of the cosmic unity and enters into the Transcendent Self which here cosmos expresses by a multiple oneness.

The liberation of the individual soul is therefore the keynote of the definitive divine action;
it is the primary divine necessity and the pivot on which all else turns.
It is the point of Light at which the intended complete self-manifestation in the Many begins to emerge.
But the liberated soul extends its perception of unity horizontally as well as vertically. Its unity with the transcendent

One is incomplete without its unity with the cosmic Many.
And that lateral unity translates itself by a multiplication, a reproduction of its own liberated state at other points in the Multiplicity.
The divine soul reproduces itself in similar liberated souls as the animal reproduces itself in similar bodies.

Therefore, whenever even a single soul is liberated, there is a tendency to an extension and even to an outburst of the same divine self-consciousness in other individual souls of our terrestrial humanity and,—who knows?—perhaps even beyond the terrestrial consciousness.”

Aurobindo’s statement: “Whenever even a single soul is liberated….” gives a description of the influence a mystic on the whole of humanity, when he or she becomes liberated.
This is reminiscent of Krishnamurti ‘s claim that when a person would completely transform, then this would affect total humanity. The Jewish concept of the Messiah and the Christian concept of Christ are here related.
If this is correct, than the importance of an individual transformation, goes far beyond the individual, and lays the foundation for a total cosmic transformation.
In addition to this, there is the 425 year cycle in which a several Buddha’s did manifest themselves within the same time frame, which runs parallel with collective transformations, such as the axial age (±500BC), and
17th century empiricism, modernism and so on.

Aurobindo, The Life Divine p.47:

“The progressive revelation of a great, a transcendent, a luminous Reality with the multitudinous relativities of this world that we see and those other worlds that we do not see as means and material, condition and field, this

would seem then to be the meaning of the universe,—since meaning and aim it has and is neither a purposeless illusion nor a fortuitous accident.
For the same reasoning which leads us to conclude that world-existence is not a deceptive trick of Mind, justifies equally the certainty that it is no blindly and helplessly self-existent mass of separate phenomenal existences clinging

together and struggling together as best they can in their orbit through eternity, no tremendous self-creation and self-impulsion of an ignorant Force without any secret Intelligence within aware of its starting-point and its goal and guiding its process and its motion.
An existence, wholly self-aware and therefore entirely master of itself, possesses the phenomenal being in which it is involved, realises itself in form, unfolds itself in the individual.”

Aurobindo’s point of view which implicates that there is a conscious intelligence behind creation, finds its support in formal mathematics that shows the fine tuning of the cosmological constants, and the “rare earth” hypothesis. Chance and natural selection are not enough to explain this, furthermore Darwinian mechanisms are biological and there is no biology in cosmological, stellar nucleosynthesis and geological processes. 

Aurobindo, The Life Divine p.395:

“A Divine Whole that is perfect by reason of the imperfection of its parts, runs the risk of itself being only perfect in imperfection, because it fulfils entirely some stage in an unaccomplished purpose; it is then a present but not an ultimate Totality.
To it we could apply the Greek saying, Theos ouk estin alla gignetai, the Divine is not yet in being, but is becoming.”

The Divine is not yet in being, but is becoming. This is the meaning and purpose of creation.
Aurobindo outlines here an evolutionary God which does develop with creation, a Socinian God or the developing Dharmakaya of Buddha.
The divine unfolds itself in the evolution of nature.
This is in contrast with the Absolute which is beyond time and space and is not evolutionary.

Aurobindo, The Life Divine p.805:

“If a spiritual evolution of consciousness in the material world and a constant or repeated rebirth of the individual into an earthly body are admitted, the next question that arises is whether this evolutionary movement is something separate and complete in itself or part of a larger universal totality of which the material world is only one province.

This question has already its answer implied in the gradations of the
involution which precede the evolution and make it possible; for, if that precedence is a fact, there must be worlds or at least planes of higher being and they must have some connection with the evolution which has been made possible by their existence.
It may be that all they do for us is by their effective presence or pressure on the earth-consciousness to liberate the involved principles of life and mind and spirit and enable them to manifest and assert their reign in material Nature.”

Aurobindo, The Life Divine p.806:

“Opening of our mind and life parts to a great range of subjective objective experiences in which these planes present themselves no longer as extensions of subjective being and consciousness, but as worlds;
for the experiences there are organised as they are in our own world, but on a different plan, with a different process and law of action and in a substance which belongs to a supraphysical Nature.
This organisation includes, as on our earth, the existence of beings who have or take forms, manifest themselves or are naturally manifested in an embodying substance, but a substance other than ours, a subtle substance tangible only to subtle sense, a supraphysical form-matter.
These worlds and beings may have nothing to do with ourselves and our life, they may exercise no action upon us;
but often also they enter into secret communication with earth-existence, obey or embody and are the intermediaries and instruments of the cosmic powers and influences of which we have a subjective experience, or themselves act by their own initiation upon the terrestrial world’s life and motives and happenings.”

Aurobindo, The Life Divine p.966:

“The spiritual evolution obeys the logic of a successive unfolding; it can take a new decisive main step only when the previous main step has been sufficiently conquered: even if certain minor stages can be swallowed up or leaped over by a rapid and brusque ascension, the consciousness has to turn back to assure itself that the ground passed over is securely annexed to the new condition.
It is true that the conquest of the spirit supposes the execution in one life or a few lives of a process that in the ordinary course of Nature would involve a slow and uncertain procedure of centuries or even of millenniums: but this is a question of the speed with which the steps are traversed;
a greater or concentrated speed does not eliminate the steps themselves or the necessity of their successive surmounting.
The increased rapidity is possible only because the conscious participation of the inner being is there and the power of the Supernature is already at work in the half-transformed lower nature, so that the steps which would otherwise have had to be taken tentatively in the night of Inconscience or Ignorance can now be taken in an increasing light and power of Knowledge.
The first obscure material movement of the evolutionary Force is marked by an aeonic graduality; the movement of life progress proceeds slowly but still with a quicker step, it is concentrated into the figure of millenniums;
mind can still further compress the tardy leisureliness of Time and make long paces of the centuries;
but when the conscious Spirit intervenes, a supremely concentrated pace of evolutionary swiftness becomes possible.
Still, an involved rapidity of the evolutionary course swallowing up the stages can only come in when the power of the conscious Spirit has prepared the field and the supramental Force has begun to use its direct influence.
All Nature’s transformations do indeed wear the appearance of a miracle, but it is a miracle with a method:

her largest strides are taken over an assured ground, her swiftest leaps are from a base that gives security and certainty to the evolutionary saltus;
a secret all-wisdom governs everything in her, even the steps and processes that seem to be most unaccountable.

This law of Nature’s procedure brings in the necessity of a gradation in the last transitional process, a climbing of degrees, an unfolding of higher and higher states that lead us from the spiritualised mind to supermind,—a steep passage that could not be accomplished otherwise. There are above us, we have seen, successive states, levels or graded powers of being overtopping

our normal mind, hidden in our own superconscient parts, higher ranges of Mind, degrees of spiritual consciousness and experience;
without them there would be no links, no helpful intervening spaces to make the immense ascension possible.
It is indeed from these higher sources that the secret spiritual Power acts upon the being and by its pressure brings about the psychic transformation or the spiritual change;
but in the early stages of our growth this action is not apparent, it remains occult and unseizable.”

Aurobindo, The Life Divine p.752:
Who can say what victories of the kind may have been achieved in our past cycles and how near may be the next ascension?
It is not indeed necessary or possible that the whole race should transform itself from mental into spiritual beings, but a general admission of the ideal, a widespread endeavour, a conscious concentration are needed to carry the stream of tendency to its definitive achievement.
Otherwise what will be ultimately accomplished is an achievement by the few initiating a new order of beings, while humanity will have passed sentence of unfitness on itself and may fall back into an evolutionary decline or a stationary immobility; for it is the constant upward effort that has kept humanity alive and maintained for it its place in the front of creation.

Aurobindo, The Life Divine p.1001:

“This passage is the stage at which the supermind gnosis can take over the lead of the evolution from the overmind and build the first foundations of its own characteristic manifestation and unveiled activities;
it must be marked therefore by a decisive but long-prepared transition from an evolution in the Ignorance to an always progressive evolution in the Knowledge.
It will not be a sudden revelation and effectuation of the absolute Supermind and the supramental being as they are in their own plane, the swift apocalypse of a truth-conscious existence ever self-fulfilled and complete in self-knowledge;

it will be the phenomenon of the supramental being descending into a world of evolutionary becoming and forming itself there, unfolding the powers of the gnosis within the terrestrial nature.
This is indeed the principle of all terrestrial being”

Aurobindo, The Life Divine: The Gnostic Being p.1003:

“…upsurging, at each critical stage, of a concealed Power from its involution in the Inconscience, but also by a descent from above, from its own plane, of that Power already self-realised in its own higher natural province.
In all these previous stages there has been a division between surface self and consciousness and subliminal self and consciousness;
the surface was formed mainly under the push of the upsurging force from below, by the Inconscient developing a slowly emergent formulation of a concealed force of the spirit, the subliminal partly in this way but mainly by a simultaneous influx of the largeness of the same force from above: a mental or a vital being descended into the subliminal parts and formed from its secret station there a mental or a vital personality on the surface.
But before the supramental change can begin, the veil between the subliminal and the surface parts must have been already broken down;
the influx, the descent will be in the entire consciousness as a whole, it will not take place partly behind a veil: the process will be no longer a concealed, obscure and ambiguous procedure but an open outflowering consciously felt and followed by the whole being in its transmutation.
In other respects the process will be identical,—a supramental inflow from above, the descent of a gnostic being into the nature, and an emergence of the concealed supramental force from below;
the influx and the unveiling between them will remove what is left of the nature of the Ignorance.

The creation of a supramental being, nature, life on earth, will not be the sole result of this evolution;
it will also carry with it the consummation of the steps that have led up to it: for it will confirm in possession of terrestrial birth the overmind, the intuition and the other gradations of the spiritual nature force and establish a race of gnostic beings and a hierarchy, a shining ladder of ascending degrees and successive constituent ladder of ascending degrees and

formations of the gnostic light and power in earth-nature.”
Aurobindo The Life Divine p. 1007:

“He would feel the presence of the Divine in every centre of his consciousness, in every vibration of his life-force, in every cell of his body.“

Aurobindo, The Life Divine p. 1024:

“Above all,—for this is the most needed and fundamental change,—it will flood the whole being with a supreme energy of Consciousness-Force which would meet, assimilate or harmonise with itself all the forces of existence that surround and press upon the body.”
Aurobindo: The Life Divine p. 1026

“ In the liberation of the soul from the Ignorance the first foundation is peace, calm, the silence and quietude of the Eternal and Infinite;
but a consummate power and greater formation of the spiritual ascension takes up this peace of liberation into the bliss of a perfect experience and realisation of the eternal beatitude, the bliss of the Eternal and Infinite.
This Ananda would be inherent in the gnostic consciousness as a universal delight and would grow with the evolution of the gnostic nature.

It has been held that ecstasy is a lower and transient passage, the peace of the Supreme is the supreme realisation, the consummate abiding experience.
This may be true on the spiritual-mind plane: there the first ecstasy felt is indeed a spiritual rapture, but it can be and is very usually mingled with a supreme happiness of the vital parts taken up by the spirit;
there is an exaltation, exultation, excitement, a highest intensity of the joy of the heart and the pure inner soul-sensation that can be a splendid passage or an uplifting force but is not the ultimate permanent foundation.
But in the highest ascents of the spiritual bliss there is not this vehement exaltation and excitement;
there is instead an illimitable intensity of participation in an eternal ecstasy which is founded on the eternal Existence and therefore on a beatific tranquillity of eternal peace.
Peace and ecstasy cease to be different and become one.
The supermind, reconciling and fusing all differences as well as all contradictions, brings out this unity; a wide calm and a deep delight of all-existence are among its first steps of self-realisation, but this calm and this delight rise together, as one state, into an increasing intensity and culminate in the eternal ecstasy, the bliss that is the Infinite.”

Aurobindo, The Divine Life p. 1063

“He must enter into the supreme divine Reality, feel his oneness with it, live in it, be its self-creation: All his mind, life, physicality must be converted into terms of its supernature;

These things are impossible without an inward living; they cannot be reached by remaining in an external consciousness turned always outwards, active only or mainly on and from the surface.

If there is a self in us capable of largeness and universality, able to enter into a cosmic consciousness, that too must be within our inner being;
the outer consciousness is a physical consciousness bound to its individual limits by the triple cord of mind, life and body: any external attempt at universality can only result either in an aggrandisement of the ego or an effacement of the personality by its extinction in the mass or subjugation to the mass. It is only by an inner growth, movement, action that the individual can freely and effectively universalise and transcendentalise his being.”

Aurobindo, The Life Divine p.1067:

“But there still remains the third desideratum, a new

world, a change in the total life of humanity or, at the least, a

new perfected collective life in the earth-nature.
This calls for the appearance not only of isolated evolved individuals acting

in the unevolved mass, but of many gnostic individuals forming a new kind of beings and a new common life superior to the present individual and common existence. A collective life of this kind must obviously constitute itself on the same principle as the life of the gnostic individual.”

Aurobindo, The Life Divine p.1075:

“In the evolution of the gnostic supernature this direct power of consciousness, this direct action of the force of the being, its free mastery and control of life and matter, would be consummated and reach their acme. For the greater knowledge of the gnostic being would not be in the main an outwardly acquired or learned knowledge, but the result of an evolution of consciousness and of the force of consciousness, a new dynamisation of the being.
As a consequence, he would awake to and possess many things, a clear and complete knowledge of self, a direct knowledge of others, a direct knowledge of hidden forces, a direct knowledge of the occult mechanism of mind and life and matter, which are beyond our present attainment.
This new knowledge and action of knowledge would be based on an immediate intuitive consciousness of things and an immediate intuitive control of things;
an operative insight, now supernormal to us, would be  the normal functioning of this consciousness, and an integral assured effectivity both in the mass of action and in its detail would be the outcome of the change.
For the gnostic being would be in unison and communion with the Consciousness-Force that is at the root of everything .”

Aurobindo, The Life Divine p.1076:

“A new power and powers of consciousness would be, then, an inevitable consequence of an evolution of Consciousness- Force passing beyond mind to a superior cognitive and dynamic principle.
In their essential nature these new powers must have the character of a control of mind over life and matter, of the conscious life-will and life-force over matter, of the spirit over mind, life and matter;
they would have the character also of a breaking down of the barriers between soul and soul, mind and mind.

Aurobindo, The Life Divine p.1097:

“The answer might, indeed, be only individual; it might result in a multiplication of spiritualised individuals or even, conceivably though not probably, a gnostic individual or individuals isolated in the unspiritualised mass of humanity.
Such isolated realised beings must either withdraw into their secret divine kingdom and guard themselves in a spiritual solitude or act from their inner light on mankind for what little can be prepared in such conditions for a happier future.
The inner change can begin to take shape in a collective form only if the
gnostic individual finds others who have the same kind of inner life as himself and can form with them a group with its own autonomous existence or else a separate community or order of beings with its own inner law of life.”

Aurobindo, The Life Divine p.1098:

“An entirely new consciousness in many individuals transforming their whole being, transforming their mental, vital and physical nature-self, is needed for the new life to appear; only such a transformation of the general mind, life, body nature can bring into being a new worthwhile collective existence.
The evolutionary nisus must tend not merely to create a new type of mental beings but another order of beings who have raised their whole existence from our present mentalised animality to a greater spiritual level of the earth-nature.

Any such complete transformation of the earth-life in a number of human beings could not establish itself altogether at once;
even when the turning-point has been reached, the decisive line crossed, the new life in its beginnings would have to pass through a period of ordeal and arduous development.
A general change from the old consciousness taking up the whole life into the spiritual principle would be the necessary first step;
the preparation for this might be long and the transformation itself once begun proceed by stages.
In the individual it might after a certain point be rapid and even effect itself by a bound, an evolutionary saltus; but an individual transformation would not be the creation of a new type of beings or a new collective life.”

Aurobindo, The Life Divine p.1101:

“If we suppose the gnostic consciousness to be established in the earth-life, the power and knowledge at its disposal would be much greater than the power and knowledge of mental man, and the life of a community of gnostic beings,

supposing it to be separate, would be as safe against attack as the organised life of man against any attack by a lower species.
But as this knowledge and the very principle of the gnostic nature would ensure a luminous unity in the common life of gnostic beings, so also it would be sufficient to ensure a dominating harmony and reconciliation between the two types of life.”

Aurobindo, The Life Divine p.1102:

“The gnostic being will not accept the mind’s ideals and standards;
he will not be moved to live for himself, for his ego, or for humanity or for others or for the community or for the State;
for he will be aware of something greater than these half-truths, of the Divine Reality, and it is for that he will live, for its will in himself and in all, in a spirit of large universality, in the light of the will of the Transcendence.
For the same reason there can be no conflict between self-affirmation and altruism in the gnostic life, for the self of the gnostic being is one with the self of all.”

Aurobindo, The Life Divine p.1103:

“It is evident that in a life governed by the gnostic consciousness war with its spirit of antagonism and enmity, its brutality, destruction and ignorant violence, political strife with its perpetual conflict, frequent oppression, dishonesties, turpitudes, selfish interests, its ignorance, ineptitude and muddle

could have no ground for existence.
The arts and the crafts would exist, not for any inferior mental or vital amusement, entertainment of leisure and relieving excitement or pleasure, but as expressions and means of the truth of the spirit and the beauty and delight of existence.
Life and the body would be no longer tyrannous masters demanding nine tenths of existence for their satisfaction, but means and powers for the expression of the spirit.
At the same time, since matter and the body are accepted, the control and the right use of physical things would be a part of the realised life of the spirit in the manifestation in earth-nature.”

Aurobindo, The Life Divine p. 1104:

“….from a wider standpoint this is a mental standard based on the law of the Ignorance of which desire is the motive; to overcome the Ignorance, to delete

the ego, a total rejection not only of desire but of all the things that can satisfy desire may intervene as a valid principle.
But this standard or any mental standard cannot be absolute nor can it be binding as a law on the consciousness that has arisen above desire;
a complete purity and self-mastery would be in the very grain of its nature and that would remain the same in poverty or in riches: for if it could be shaken or sullied by either, it would not be real or would not be complete.

The one rule of the gnostic life would be the self-expression of the Spirit, the will of the Divine Being;
that will, that self-expression could manifest through extreme simplicity or through extreme complexity and opulence or in their natural balance,—for beauty and plenitude, a hidden sweetness and laughter in things, a sunshine and gladness of life are also powers and expressions of the Spirit.
In all directions the Spirit within determining the law of the nature would determine the frame of the life and its detail and circumstance.
In all there would be the same plastic principle;
a rigid standardisation, however necessary for the mind’s arrangement of things, could not be the law of the spiritual life.
A great diversity and liberty of self-expression based on an underlying unity might well become manifest; but everywhere there would be harmony and truth of order.
A life of gnostic beings carrying the evolution to a higher supramental status might fitly be characterised as a divine life;
 for it would be a life in the Divine, a life of the beginnings of a spiritual divine light and power and joy manifested in material Nature.”

Aurobindo ,The Life Divine p.1105:

“But what has to emerge is something much more difficult and much more simple; it is a self-realised being, a building of the spiritual self, an intensity and urge of the soul and the deliverance and sovereignty of its light and power and beauty,—not an egoistic supermanhood seizing on a mental and vital domination over humanity, but the sovereignty of the Spirit over its own instruments, its possession of itself and its possession of life in the power of the spirit, a new consciousness in which humanity itself shall find its own self-exceeding and self-fulfilment by the revelation of the divinity that is striving for birth within it.”