Essays on the Gita -Sri Aurobindo
First Series : Chapter 17
The Divine Birth and Divine Works
THE WORK for which the Avatar descends has like his birth a double sense and a double form. It has an outward side of the divine force acting upon the external world in order to maintain there and to reshape the divine law by which the Godward effort of humanity is kept from decisive retro- gression and instead decisively carried forward in spite of the rule of action and reaction, the rhythm of advance and relapse by which Nature proceeds. It has an inward side of the divine force of the God ward consciousness acting upon the soul of the individual and the soul of the race, so that it may receive new forms of revelation of the Divine in man and may be sustained, renewed and enriched in its power of upward self-unfolding. The Avatar does not descend merely for a great outward action, as the pragmatic sense in humanity is too often tempted to suppose. Action and event have no value in themselves, but only take their value from the force which they represent and the idea which they symbolise and which the force is there to serve.
The crisis in which the Avatar appears, though apparent to the outward eye only as a crisis of events and great material changes, is always in its source and real meaning a crisis in the consciousness of humanity when it has to undergo some grand modification and effect some new development. For this action of change a divine force is needed; but the force varies always according to the power of consciousness which it embodies; hence the necessity of a divine consciousness manifesting in the mind and soul of humanity. Where, indeed, the change is mainly intellectual and practical, the intervention of the Avatar is not needed; there is a great uplifting of consciousness, a great man ifestation of power in which men are for the time being exalted above their normal selves, and this surge of consciousness and power finds its wave-crests in certain exceptional individuals, vibhutis, whose action leading the general action is sufficient for the change intended. The Reformation in Europe and the French Revolution were crises of this character; they were not great spiritual events, but intellectual and practical changes, one in religious, the other in social and political ideas, forms and motives, and the modification of the general consciousness brought about was a mental and dynamic, but not a spiritual modification.