….We regard the spirit in man not as solely an individual being travelling to a transcendent unity with the Divine, but as a universal being capable of oneness with the Divine in all souls and all Nature and we give this extended view its entire practical consequence.
The human soul’s individual liberation and enjoyment of union with the Divine in spiritual being, consciousness and delight must always be the first object of the Yoga; its free enjoyment of the cosmic unity of the Divine becomes a second object; but out of that a third appears, the effectuation of the meaning of the divine unity with all beings by a sympathy and participation in the spiritual purpose of the Divine in humanity. The individual Yoga then turns from its separateness and becomes a part of the collective Yoga of the divine Nature in the human race. The liberated individual being, united with the Divine in self and spirit, becomes in his natural being a self-perfecting instrument for the perfect outflowering of the Divine in humanity.
Sri Aurobindo – The Synthesis of Yoga: CWSA, Vol. 24, p. 613-14
I do not think that a single individual on the earth as it is now, a single individual, however great, however eternal his consciousness and origin, can on his own change and realise —change the world, change the creation as it is and realise this higher Truth which will be a new world, a world more true, if not absolutely true. It would seem that a certain number of individuals— until now it seems to have been more in time, as a succession,
but it could also be in space, a collectivity—are indispensable so that this Truth can become concrete and realise itself.
Practically, I am sure of it.
That is to say, however great, however conscious, however powerful he may be, one Avatar cannot by himself realise the supramental life on earth. It is either a group in time, extending over a period of time, or a group spread out in space— perhaps both—that are indispensable for this Realisation. I am convinced of it.
The individual can give the impulsion, indicate the path, walk on the path himself—that is to say, show the path by realising it himself—but he cannot fulfil. The fulfilment obeys certain group laws which are the expression of some aspect of Eternity and Infinity—naturally, it is all the same Being! They are not different individuals or different personalities, it is all the same Being. And it is all the same Being expressing Himself in a way which for us becomes a body, a group, a collectivity.
The Mother – On Thoughts and Aphorisms: CWM, Vol. 10, pp. 136 – 37
The work is more complicated, it is more complete, it asks for a greater power, a greater wideness, a greater patience, a greater tolerance, a greater endurance; all these things are necessary. But in fact, if each one does perfectly what he has to do, it is no longer only one single person who does the whole thing: not one single person who does it for all, but all now form only one person who does it for the whole group.
This ought to form a kind of sufficient unity among all those who are doing it, so that they no longer feel the distinction. This is indeed the ideal way of doing it: that they now form only one single body, one single personality, working at once each for himself and for the others without any distinction.
The Mother – Questions and Answers: CWM, Vol. 07, pp. 408-09
…. Sri Aurobindo tells us that a true community —what he calls a gnostic or supramental community—can exist only on the basis of the inner realisation of each of its members, each one realising his real, concrete unity and identity with all the other members of the community, that is, each one should feel not like just one member united in some way with all the others, but all as one, within himself. For each one the others must be himself as much as his own body, and not mentally and artificially, but by a fact of consciousness, by an inner realisation.
The Mother – Questions and Answers: CWM, Vol. 09, pp. 141-42
The higher ethical law is discovered by the individual in his mind and will and psychic sense and then extended to the race. The supreme law also must be discovered by the individual in his spirit. Then only, through a spiritual influence and not by the mental idea, can it be extended to others. A moral law can be imposed as a rule or an ideal on numbers of men who have not attained that level of consciousness or that fineness of mind and will and psychic sense in which it can become a reality to them and a living force. As an ideal it can be revered without any need of practice. As a rule it can be observed in its outsides even if the inner sense is missed altogether. The supramental and spiritual life cannot be mechanised in this way, it cannot be turned into a mental ideal or an external rule. It has its own great lines, but these must be made real, must be the workings of an active Power felt in the individual’s consciousness and the transcriptions of an eternal Truth powerful to transform mind, life and body. And because it is thus real, effective, imperative, the generalization of the supramental consciousness and the spiritual life is the sole force that can lead to individual and collective perfection in earth’s highest creatures. Only by our coming into constant touch with the divine Consciousness and its absolute Truth can some form of the conscious Divine, the dynamic Absolute, take up our earth-existence and transform its strife, stumbling, sufferings and falsities into an image of the supreme Light, Power and Ananda.
Sri Aurobindo – The Synthesis of Yoga – I: CWSA, Vol. 23, p. 204