Yes, Sri Aurobindo's vision of the "Religion of Man" (or "Religion of Humanity") is closely aligned with the spiritual essence described in his epic poem Savitri, which is sometimes referred to by his followers as the foundation for a future spiritual era.
Sri Aurobindo's "Religion of Man"
Sri Aurobindo did not advocate for a new formal religion, with fixed creeds, cults, or churches, but rather a universal spirituality that all of humanity could embrace. He believed that:
Spirituality is the core essence of human existence and progress.
The true "Religion of Man" involves an inner self-development to discover the Divine or the one Self within all beings.
It is a process of evolution of consciousness, leading humanity towards a higher, supramental consciousness and a "Life Divine" on Earth, transforming human nature into an expression of the Divine.
It goes beyond intellectual ideals or moral codes, focusing instead on a living truth and a new, transformed life.
India, with its rich spiritual heritage (Sanatan Dharma), is destined to be the leader in bringing this spiritual gift to the world, harmonizing all existing religions, philosophies, and sciences.
Connection to "Savitri Era Religion"
The term "Savitri Era Religion" is not an official name given by Sri Aurobindo, but rather a descriptor used by his followers for the potential spiritual development that Savitri symbolizes.
Savitri as a Symbol:Savitri is an epic poem that Sri Aurobindo described as "a legend and a symbol". It narrates the story of Savitri, a divine energy who descends to Earth to conquer Death and bring a new, higher consciousness to humanity.
Epic of the Future: The poem is considered an "epic of the future," embodying Sri Aurobindo's grand vision for man's divine destiny and the ultimate transformation of earthly life.
Embodiment of Grace: Savitri herself is seen as an embodiment of the Divine Grace necessary for this profound change in human nature.
Therefore, the spiritual path outlined inSavitriis essentially the practical and symbolic representation of the "Religion of Man" in action—the path towards a divine life on Earth through the evolution of consciousness and the manifestation of the unveiled Divine in the world.
No, Sri Aurobindo cannot be fully decoupled from Enlightenment ideals, as his philosophy integrates spiritual and Enlightenment principles, though he moves beyond traditional Western interpretations of both. He critiqued purely materialistic views while also rejecting the idea of spirituality as mere escapism from the world. Instead, his work proposes a "divine life" on Earth through an evolutionary process, linking spiritual progress with the betterment of humanity and society, which has parallels with Enlightenment ideals of progress and human potential, but within a spiritual framework.
Arguments for decoupling
Critique of materialism: While Enlightenment thought often champions reason and material progress, Aurobindo grounds his work in a spiritual, not materialist, view of the universe.
Rejection of traditional Eastern spirituality: He rejected the traditional Indian pursuit of moksha (liberation from the cycle of rebirth) as an escape from the world, suggesting instead that the goal is the transformation of the earthly existence itself.
Arguments against decoupling
Evolutionary vision:His philosophy, like Enlightenment thought, is deeply invested in the idea of progress and the evolution of humanity toward a higher state, which he calls the "supramental consciousness".
Focus on "life divine":Aurobindo’s vision is not about transcending the world but transforming it, aiming for a "divine life" on Earth, which aligns with the Enlightenment's focus on human potential and betterment.
Social and political engagement:His work, though spiritual, was deeply rooted in the social and political reality of his time, beginning with his involvement in India's independence movement and evolving into a spiritual philosophy intended to guide humanity's evolution.
Holistic education:His educational philosophy, based on integral education, emphasizes a global perspective, lifelong learning, and the teacher as a guide, all of which echo Enlightenment values of self-improvement and human development.
Buber's approach, centered on the ethical and existential necessity of authentic interpersonal relationship (I-Thou), can be compared with Sri Aurobindo's vision of Fraternity as both recognize the self as relational and aim for human unity, but they differ significantly in their scope and the means to achieve it.
Buber's Approach: The I-Thou Relationship
Martin Buber's philosophy emphasizes a dialogical existence through two fundamental modes of relationship:
I-It: A detached, utilitarian interaction where the other person or object is treated as a means to an end, an experience to be used or an object to be analyzed.
I-Thou: A holistic, mutual, and direct encounter characterized by presentness, intensity, and a lack of objectification. In an I-Thou relationship, individuals meet each other as authentic, whole beings, fostering genuine human connection.
Scope: Buber's vision primarily focuses on the individual's ethical responsibility to engage in this form of dialogue in their personal life and in the creation of authentic communities. It is a call for a conscious, decisive transformation of how humans relate to one another in the here and now.
Sri Aurobindo's Vision: Fraternity through Spiritual Evolution
Sri Aurobindo's vision of fraternity is an integral part of his broader philosophy of Integral Yoga and spiritual evolution.
Basis: For Sri Aurobindo, true human unity and fraternity cannot be achieved through external social or political mechanisms alone, nor solely through ethical choice, but requires an inner spiritual transformation: the descent of a "supramental Truth-Consciousness".
Scope: The goal is a radical change in human nature, moving beyond the egoistic mental consciousness to a higher, unified consciousness (the Supermind) that perceives the inherent unity of all existence.
Outcome: This inner change would automatically manifest as an external reality, leading to a spontaneous and natural "fraternity" where individuals live in harmony, recognizing the same divine Self in all beings. This is a collective spiritual realization, not just an individual ethical commitment.
Comparison
Feature
Martin Buber's Approach
Sri Aurobindo's Vision
Focus
Authentic, mutual, interpersonal relationship in the immediate present (I-Thou).
Spiritual transformation as the basis for universal human unity/fraternity.
Means
Ethical decision, genuine dialogue, and the will to encounter the other as a 'Thou'.
A methodical spiritual effort (Integral Yoga) to evolve consciousness beyond the mental level to the supramental.
Nature of Unity
A dialogical society formed by a community of spirits bound by commitment and work.
An inherent, organic unity realized through a shared divine or spiritual reality, transcending individual egos.
Attainability
An ever-present possibility in human interaction, achievable in personal and social life.
A future stage of collective human evolution that requires a fundamental change in the nature of consciousness.
In essence, Buber offers arelational ethicfor an authentic life within the current human condition, while Sri Aurobindo provides avision of spiritual evolutionwhere true fraternity is the natural outcome of a transformed humanity. Buber's philosophy emphasizeshowwe should relate to others, while Sri Aurobindo's focuses on thestate of beingfrom which a perfect relationship (fraternity) naturally flows.
Highlighting Sri Aurobindo's views without reference to The Mother is fundamentally erroneous and incomplete, as their philosophies and work are inextricably linked and represent a single, unified supramental mission. The Mother was not merely a disciple or a follower; she was his spiritual equal and closest collaborator, essential to the theory and, especially, the practical manifestation of his Integral Yoga.
Key reasons why omitting The Mother is an error:
Unity of Consciousness: Both Sri Aurobindo and The Mother explicitly stated that they were "One consciousness" working together to bring down the Supramental Consciousness to Earth. To understand one without the other is to miss this central truth of their shared work.
Integral Yoga in Practice: While Sri Aurobindo provided the extensive philosophical and theoretical framework for Integral Yoga in his writings (like The Life Divine and The Synthesis of Yoga), The Mother was responsible for the practical, day-to-day implementation and development of the path within the Sri Aurobindo Ashram and later Auroville. Her talks and writings (the 17-volume Collected Works of the Mother) detail the practical application of his abstract philosophy to daily life, education, and community building.
Administrative and Spiritual Head: After Sri Aurobindo retired into seclusion in 1926 to focus on the descent of the Supermind, he entrusted the entire spiritual and material charge of the Ashram to The Mother. Her guidance and force were the engine that ran the ashram and nurtured the disciples, making it impossible to understand the development of the work without her.
Complementary Roles: Their relationship is often described in the Mother's words: "Without Him, I exist not; without me, He is unmanifest". This highlights their complementary, interdependent roles in the divine manifestation on Earth. Sri Aurobindo even referred to the Second World War as "Mother's war," indicating her active participation in world events at a subtle level, in alignment with their shared vision.
In essence, The Mother is the living embodiment and dynamic force of the truths that Sri Aurobindo articulated intellectually; separating them results in an intellectual but incomplete understanding of their full message and mission for human evolution.
Sri Aurobindo and The Mother's mission is rooted in a universal spirituality and is not based on any single religion, though it draws from and synthesizes spiritual and philosophical traditions, including Hinduism. They saw their mission as a unique path to a new creation, which they stated was a spiritual ideal beyond the confines of religion and nationality, focusing instead on the "Truth of the Divine" which is behind all religions.
Connection to Hinduism
Synthesizes Hindu principles: Their teachings integrate and build upon concepts from Indian philosophical and spiritual traditions, with Sri Aurobindo himself citing the necessity of linking "Vedanta brain and Islamic body" for the future of India.
Rejects religionism: While drawing from traditions, they explicitly disavowed their mission as being solely for Hinduism or any single religion, stating that their Ashram would not be for Hinduism if that were the case.
Emphasizes the Divine: Their foundation is the "Truth of the Divine" which they see as the spiritual reality behind all religions, and they focused on a spiritual goal beyond sectarianism.
Connection to other religions
A synthesis of world traditions: Their philosophy is an original synthesis of both Indian and Western traditions, aiming for a universal spirituality that encompasses the spiritual essence of all religions.
Focus on a world beyond religion: While acknowledging the spiritual essence in all religions, the ultimate goal is a spiritual seeking that serves as the basis for human unity, a vision of a world moving beyond religion itself.
Conclusion
Not a religion, but a spiritual philosophy:The mission can be seen as a spiritual philosophy with a practical and social dimension. The Supreme Court of India has ruled that the teachings represent philosophy, not a religious denomination.
Trans-religious or supra-religious:Rather than connecting to one religion, it seeks to transcend all religions to establish a universal spirituality based on a new consciousness and a new creation.
