The Destiny of the Individual

Sri Aurobindo describes the relation between "three general forms of consciousness, the individual, the universal and the transcendent or supracosmic.” Ascetic philosophy privileges the transcendent consciousness; that timeless, spaceless reality existing beyond any individual awareness, even beyond the manifested universe as a whole. The ascetic view considers the cosmos and all individuals in it to be ultimately (and inexplicably) illusions.

Taking however an alternative “integral” view, all three forms are to be seen as equally important. There is a fundamental oneness at the root of the three statuses. As a practical matter the Transcendent makes use of the Individual for its action in the universe, and “the individual is the means by which the collective, the universal is also to become conscious of itself”. Hence the interaction of transcendent, cosmic, and individual consciousness is key to the purpose and process of this progressive manifestation of Consciousness of which we are a part.

The truth of the “Individual” poise of consciousness is not however what we experience as the ordinary, human subjective self-awareness or ego. The ego is only a first, "surface" attempt of cosmic nature to express conscious individuality. Herein lies the necessity of the spiritual illumination of human consciousness, whereby it exceeds the ego and can arrive at the deeper truth of individuality.

“This limitation of the universal 'I' in the divided ego-sense constitutes our imperfect individualised personality. But when the ego transcends the personal consciousness, it begins to include and be overpowered by that which is to us super-conscious; it becomes aware of the cosmic unity and enters into the Transcendent Self which here cosmos expresses by a multiple oneness.”

Hence although a common line of spiritual experience and philosophy in the East is based on a necessary dissolution (nirvana) of the ego, the subsequent move to negate the Universe (and any positive transcendent reality beyond it), is not for Sri Aurobindo a necessary step. In fact he asserts it misses the entire meaning and point of the universe and our place in it. A more affirmative account can be given, still grounded on the profound oneness of transcendent spiritual experience, but revealing a purpose, rationale, and ultimate destiny inherent in our selves and the world.