Changes

<span div style="background-color:transparent;color:#000000;">There may be All those who have a development sure and developed sense of intuitivity harmony in the ethical or aesthetic beingall its forms, but and the rest may remain very much as it was. This is the reason harmony of all the frequent disorder or one-sidedness which we mark in the man of geniusforms among themselves, poetare necessarily artists, artist, thinker, saint or mystic. A partially intuitivised mentality whatever may present an appearance of much less harmony and order outside its special activity than the largely developed intellectual mind. An integral development is needed… If however there is an integral development of the intuitive mind, it will be found that a great harmony has begun to lay its own foundations… It will be a harmony of the spontaneous expression type of the spirittheir production.</span>(The Mother, 21 October 1953) <ref>http://incarnateword.in/cwsacwm/2405/the21-supramentaloctober-thought-and-knowledge1953#p6p26</ref></div>

<div span style="background-color:transparent;color:#000000;">All those who have a sure Art for Art's sake? But what after all is meant by this slogan and developed sense of harmony what is the real issue behind it? Is it meant, as I think it was when the slogan first came into use, that the technique, the artistry is all in all its forms? The contention would then be that it does not matter what you write or paint or sculpt or what music you make or about what you make it so long as it is beautiful writing, competent painting, good sculpture, fine music… Only, and you can say of him on the harmony basis of this theory that as a work of all the forms among themselves, are necessarily artists, whatever may art his creation should be judged by its success of craftsmanship and not by its contents; it is not made greater by the type value of their productionhis ethical ideas, his enthusiasms or his metaphysical seekings.<ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p1</ref></divspan>

<span style="background-color:transparent;color:#000000;">(The MotherArt for Art's sake certainly—Art as a perfect form and discovery of Beauty; but also Art for the soul's sake, 21 October 1953) </span>the spirit's sake and the expression of all that the soul, the spirit wants to seize through the medium of beauty. In that self-expression there are grades and hierarchies—widenings and steps that lead to the summits. And not only to enlarge Art towards the widest wideness but to ascend with it to the heights that climb towards the Highest is and must be part both of our aesthetic and our spiritual endeavour. <ref>http://incarnateword.in/cwmcwsa/0527/21art-for-octoberarts-1953sake#p26p6</ref></span>

<span div style="background-color:transparent;color:#000000;">Art for Art's sake? But what after all is meant by this slogan and what is the real issue behind it? Is it meant, as I think it was when the slogan first came into use, that the technique, the artistry is all in all? The contention would then be that it does There are not matter what you write or paint or sculpt or what music you make or about what you make it so long as it is beautiful writingonly aesthetic values but life-values, competent paintingmind-values, good sculpture, fine music… Onlysoul-values, you can say of him on the basis of this theory that as a work of art his creation should be judged by its success of craftsmanship and not by its contents; it is not made greater by the value of his ethical ideas, his enthusiasms or his metaphysical seekingsenter into Art.</span><ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p1p5</ref></div>

<span style="background-color:transparent;color:#000000;">Art for Art's sake certainly—Art as a perfect form and discovery of Beauty; but also Art for the soul's sake, the spirit's sake and the expression of all that the soul, the spirit wants to seize through the medium of beauty. In that self-expression there are grades and hierarchies—widenings and steps that lead to the summits. And not only to enlarge Art towards the widest wideness but to ascend with it to the heights that climb towards the Highest is and must be part both of our aesthetic and our spiritual endeavour.</span><span style="background-color:transparent;color:#0066cc;"><u<ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p6</ref></u></span> <div style="color:#000000;">There are not only aesthetic values but life-values, mind-values, soul-values, that enter into Art. </div> <span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/27/art-for-arts-sake#p5</ref></u></span> <span style="background-color:transparent;color:#000000;">There is such a thing as a universal Ananda and a universal beauty and the vision of it comes from an intensity of sight which sees what is hidden and more than the form—it is a sort of </span><span style="background-color:transparent;color:#000000;">''viśvarasa''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">such as the Universal Spirit may have had in creating things. To this intensity of sight a thing that is ugly becomes beautiful by its fitness for expressing the significance, the guna, the rasa which it was meant to embody. But I doubt how far one can make an aesthetic canon upon this foundation. It is so far true that an artist can out of a thing that is ugly, repellent, distorted create a form of aesthetic power, intensity, revelatory force. So too ugliness in painting must remain ugly, even if it gets out of itself a sense of vital force or expressiveness which makes it preferable in the eyes of some to real beauty. All that hits you in the midriff violently and gives you a sense of intense living is not necessarily a work of art or a thing of beauty. </span><ref>http://incarnateword.in/cwsa/27/universal-beauty-and-ananda#p3</ref> <span style="background-color:transparent;color:#000000;">''What does "the beauty of the hideous" mean?''</span><span style="background-color:transparent;color:#000000;">It is always the same realisation presented from different angles, expressed through </span><span style="background-color:transparent;color:#000000;">various experiences: the realisation that everything is a manifestation of the Supreme, the Eternal, the Infinite, immutable in his total perfection and in his absolute reality. That is why, by conquering our mind and its ignorant and false perceptions we can, through all things, enter into contact with this Supreme Truth which is also the Supreme Beauty and the Supreme Love, beyond all our mental and vital notions of beauty and ugliness, the good and the bad.</span><ref>http://incarnateword.in/cwm/10/aphorism-48#p3</ref></span>

<div span style="background-color:transparent;color:#000000;">… "art" was no longer The mistake of the artist is to express physical life but mental life or vital lifebelieve that artistic production is something that stands by itself and for itself, independent of the rest of the world. And so came all Art as understood by these artists is like a mushroom on the schoolswide soil of life, like the Cubists something casual and othersexternal, who created from their head. But in art not something intimate to life; it is does not reach and touch the head that dominatesdeep and abiding realities, it is the feeling for beauty. And they produced absurd does not become an intrinsic and ridiculous and frightful thingsinseparable part of existence. Now they have gone farther still, but that, that True art is due intended to express the wars—with every war there descends upon earth a world beautiful, but in decomposition which produces a sort of chaos. And some, of course, find all this very beautiful and admire it very muchclose intimacy with the universal movement.</div> <span style="background-color:transparent;color:#000000;">(The Mother, 28 October 1953July 1929) </span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwm/0503/28-octoberjuly-19531929#p7p14</ref></u></span>

<span style="background-color:transparent;color:#000000;">The mistake of the artist is To create something truly beautiful, he has first to believe that artistic production is something that stands by itself and for itselfsee it within, independent of the rest of the world. Art to realise it as understood by these artists is like a mushroom on the wide soil of lifewhole in his inner consciousness; only when so found, something casual and externalseen, not something intimate to life; it does not reach and touch the deep and abiding realitiesheld within, can he execute it does not become an intrinsic and inseparable part of existence. True art is intended outwardly; he creates according to express the beautiful, but in close intimacy with the universal movementthis greater inner vision. </span><div style="color:#000000;">(The Mother, 28 July 1929) </div><ref>http://incarnateword.in/cwm/03/28-july-1929#p14p19</ref></span>

<span div style="background-color:transparent;color:#000000;">The … art must act as a revealer and teacher of this divine beauty in life; that is to say, an artist should be capable of entering into communion with the Divine and of receiving inspiration about what form or forms ought to be used to express the divine beauty in matter. And thus, if it does that, art can be a means of realisation of beauty, and at the same time a teacher of what beauty ought to be, that is, art should be an element in the education of men's taste, of young and old, and it is the teaching of true painting aims at creating something more beautiful than beauty, that is, the essential beauty which expresses the ordinary realitydivine truth.</span><span style="background-color:transparent;color:#0066cc;"><u>(The Mother, 28 October 1953) <ref>http://incarnateword.in/cwm/1205/arts28-october-1953#p19p4</ref></u></spandiv>

<span style="background-color:transparent;color:#000000;">To create something truly beautiful, he has first to see There are truths and there are transcriptions of truths; the transcriptions may be accurate or may be free and imaginative… Poetic imagination is very usually satisfied with beauty of idea and image only and the aesthetic pleasure of it within, to realise but there is something behind it as a whole which supplies the Truth in his inner consciousness; only when so foundits images, seen, held within, can he execute it outwardly; he creates according and to this greater inner visionget the transcription also direct from that something or somewhere behind should be the aim of mystic or spiritual poetry.</span><div style="color:#000000;">(The Mother, 28 July 1929) </div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwmcwsa/0327/28the-aim-of-the-julymystic-1929poet#p19p1</ref></u></divspan>

<span style="background-color:transparent;color:#000000;">True art means If these painters were sincere, if they truly painted what they feel and see, the picture would be the expression of beauty in the material worlda confused mind and an unruly vital. In a world wholly convertedBut, that is to sayunhappily, expressing integrally the divine realitypainters are not sincere and then these pictures are nothing else than the expression of a falsehood, art must serve as an artificial imagination based only on the revealer will to be strange and teacher of this divine to bewilder the public in order to attract attention and that has indeed very little to do with beauty in life.</span><ref>http://incarnateword.in/cwm/12/arts#p15p35</ref></span>

<span style=== Expression Through Worship "background- Dance, Music & Metaphor ===color:transparent;color:#000000;">Supreme art expresses the Beauty which puts you in contact with the Divine Harmony. <ref>http://incarnateword.in/cwm/12/arts#p11</</ref></span>

<div style="color:#000000;">I believe even almost all That is how Sri Aurobindo describes the beautiful worksdifferent pantheons of different countries, are not signedspecially of Greece or India. All those paintings in That is to say, it is an aesthetic and intellectual way of transforming all things into divine creatures, divine beings: all the cavesforces of Nature, those statues in all the temples—these elements, all spiritual forces, all intellectual forces, all physical forces, all these are not signed. One does not know at all who created them… All was done in transformed into a movement number of aspiration to express godheads and they are given an aesthetic and intellectual reality. It is a higher beauty, symbolic and artistic and literary and above poetic way of dealing with all with the idea universal forces and realities. That is how these pantheons came into existence, like the Greek or Egyptian pantheon or else the pantheon of giving an appropriate abode to the godhead who was evokedIndia. </div><div style="color:#000000;">(The Mother, 28 October 195316 May 1956) </div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/0508/2816-octobermay-19531956#p30p20</ref></u></div>

<div span style="background-color:transparent;color:#000000;">That is how All these gods are representations which Sri Aurobindo describes the different pantheons of different countries, specially of Greece or India. That is to say, it is an calls "aesthetic and intellectual "―a way of transforming all things into divine creatures, divine beings: all the forces of Nature, all conceiving the elements, all spiritual forces, all intellectual forces, all physical forces, all these are transformed into a number of godheads and they are given an aesthetic and intellectual reality. It is a symbolic and artistic and literary and poetic way of dealing with all the universal forces and realitiesuniverse. That is how these pantheons came into existence(The Mother, like the Greek or Egyptian pantheon or else the pantheon of India16 May 1956) <ref>http://incarnateword.in/cwm/08/16-may-1956#p21</ref></divspan>

<span div style="background-color:transparent;color:#000000;">All these gods are representations which Sri Aurobindo calls "In any cult the symbol, the significant rite or expressive figure is not only a moving and enriching aesthetic element, but a physical means by which the human being begins to make outwardly definite the emotion and intellectual"―a way aspiration of conceiving the universehis heart, to confirm it and to dynamise it. </span><div style="color:#000000;">(The Mother, 16 May 1 August 1956) </div><div style="color:#0066cc;"><u><ref>http://incarnateword.in/cwm/088/161-mayaugust-1956#p21p54</ref></u></div>

<div style="color:#000000;">"In any cult Always the symbolis legitimate in so far as it is true, sincere, beautiful and delightful, the significant rite and even one may say that a spiritual consciousness without any aesthetic or expressive figure emotional content is not only entirely or at any rate not integrally spiritual. In the spiritual life the basis of the act is a moving spiritual consciousness perennial and enriching aesthetic elementrenovating, but moved to express itself always in new forms or able to renew the truth of a physical means form always by which the human being begins flow of the spirit, and to so express itself and make outwardly definite every action a living symbol of some truth of the emotion and aspiration soul is the very nature of his heart, to confirm it its creative vision and to dynamise itimpulse. </divref><div style="colorhttp://incarnateword.in/cwsa/23/the-ascent-of-the-sacrifice-ii#000000;"p11</ref>(The Mother, 1 August 1956) </div>

<span style="background-color:transparent;color:#000000;">Music, no doubt, goes nearest to the infinite and to the essence of things because it relies wholly on the ethereal vehicle,</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">''śabda''</span><span style="background-color:transparent;color:#000000;"> </span><span style="background-color:transparent;color:#000000;">(architecture by the by can do something of the same kind at the other extreme even in its imprisonment in mass) ; but painting and sculpture have their revenge by liberating visible form into ecstasy, while poetry though it cannot do with sound what music does, yet can make a many-stringed harmony, a sound-revelation winging the creation by the word and setting afloat vivid suggestions of form and colour,—that gives it in a very subtle kind the combined power of all the arts. Who shall decide between such claims or be a judge between these godheads?</span><span style="background-color:transparent;color:#0066cc;"><u><ref>http://incarnateword.in/cwsa/27/music-and-poetry#p1</ref></u></span>