Sri Aurobindo on the universal consciousness

S IT certain that such people are living in the universal consciousness? or, if they are, is it certain that they are really less humane and compassionate? May they not be exercising their humanity in another fashion than the obvious and external signs of sympathy and tenderness?

If a man is really insensible to the experiences of others in the world, he is not living in the full universal consciousness. Either he has shut himself up in an experience of an individual peace and self-content, or he is absorbed by his contact with some universal principle in its abstract form without regard to its universal action, or he is living inwardly apart from the universe in touch with something transcendent of world-experience. All these states are useful to the soul in its progress, but they are not the universal consciousness.

When a man lives in the cosmic self, he necessarily embraces the life of the world and his attitude towards that world struggling upward from the egoistic state must be one of compassion, of love or of helpfulness. The Buddhists held that immersion in the infinite non-ego was in itself an immersion in a sea of infinite compassion. The liberated Sannyasin is described in the Gita and in other Hindu books as one whose occupation is beneficence to all creatures. But this vast spirit of beneficence does not necessarily exercise itself by the outward forms of emotional sympathy or active charity. We must not bind down all natures or all states of the divine consciousness in man to the one form of helpfulness which seems to us the most attractive, the most beautiful or the most beneficent. There is a higher sympathy than that of the easily touched emotions, a greater beneficence than that of an obvious utility to particular individuals in their particular sufferings.

he egoistic consciousness passes through many stages in its emotional expansion. At first it is bound within itself, callous therefore to the experiences of others. Afterwards it is sympathetic only with those who are identified in some measure with itself, indifferent to the indifferent, malignant to the hostile. When it overcomes this respect for persons, it is ready for the reception of the altruistic principle. 

But even charity and altruism are often essentially egoistic in their immediate motive. They are stirred by the discomfort of the sight of suffering to the nervous system or by the pleasurableness of others' appreciation of our kindliness or by the egoistic self-appreciation of our own benevolence or by the need of indulgence in sympathy. There are philanthropists who would be troubled if the poor were not always with us, for they would then have no field for their charity.

e begin to enter into the universal consciousness when, apart from all individual motive and necessity, by the mere fact of unity of our being with all others, their joy becomes our joy, their suffering our suffering. But we must not mistake this for the highest condition. After a time we are no longer overcome by any suffering, our own or others', but are merely touched and respond in helpfulness. And there is yet another state in which the subjection to suffering is impossible to us because we live in the Beatitude, but this does not deter us from love and beneficence, — any more than it is necessary for a mother to weep or be overcome by the little childish griefs and troubles of her children in order to love, understand and soothe.

Nor is detailed sympathy and alleviation of particular sufferings the only help that can be given to men. To cut down branches of a man's tree of suffering is good, but they grow again; to aid him to remove its roots is a still more divine helpfulness. The gift of joy, peace, or perfection is a greater giving than the effusion of an individual benevolence and sympathy and it is the most royal outcome of unity with others in the universal consciousness.