One point is very remarkable — I don’t remember whether Sri Aurobindo speaks about it in what follows — but among the four activities or realisations he mentions — religion, occultism, spiritual philosophy and spiritual experience — which are necessary for the development and transformation of man, all are not equally accessible to humanity.
The one which can be practised and, one might say, “understood” — although it is certainly not an “understanding” — by the greatest number of human beings — those who live almost exclusively in the physical consciousness — is the religious method, precisely because it is based on fixed creeds and practices. Simply by an act of faith or a collective suggestion — above all a collective suggestion — many human beings who have not yet reached any considerable inner development can take up the path of religion.
For occultism we must already have come to a second stage of development and be more conscious in the vital world to be able to come into contact with the play of forces, which is indispensable in order to manipulate them.
As for spiritual philosophy, only the few who have a fairly complete mental development and are fully conscious on the intellectual plane, can usefully adopt this method; otherwise it is a dead letter for all those who don’t have an ability for mental gymnastics and so cannot follow all the acrobatics of the mind.
And finally, Sri Aurobindo has told us somewhere in The Life Divine that to follow the path of spiritual experience, one must have within oneself a “spiritual being”, one must be “twice born” as it is said, for if one doesn’t have a spiritual being within, which is at least on the point of becoming self-aware, one may try to imitate these experiences but it will only be crude imitation or hypocrisy, it won’t be a reality.
Therefore, in order to follow these four paths simultaneously and to practise them with an integral benefit for the being, one must already be a complete individual, capable of having a conscious life in the four principal elements of human and spiritual nature.
Of course, this inner development is not always apparent and we may meet someone who has within him a conscious spiritual entity, ready for the most beautiful experiences, though externally he seems quite crude and incomplete.
Nor is it necessary to follow this development in the order in which it has been mentioned, but if we want our realisation to be integral and to arrive at a total transformation of our being, we must be able to use the essence of what each of these methods can bring.
The psychic or spiritual consciousness gives you the deep inner realisation, contact with the Divine, liberation from external fetters; but for this liberation to be effective, for it to have an action on the rest of the being, the mind must be open enough to be able to hold the spiritual light of Knowledge, the vital must be powerful enough to handle the forces behind appearances and dominate them, and the physical should be disciplined, organised enough to be able to express the deep experience, in the movements of each day and each moment, and live it integrally.
If one of these things is lacking, the result is not complete. One can make light of this thing or that under the pretext that it is not the most important, the central Thing — and to neglect outer things certainly cannot prevent you from entering into spiritual communion with the Supreme, but that is good only for a flight from life.
If we are to be total, complete beings, to have an integral realisation, we should be able to express our spiritual experience mentally, vitally and physically. And the more our expression is perfect, executed by a complete and perfect being, the more integral and perfect will our realisation be.
For someone who wants to follow the integral yoga nothing is useless and nothing must be neglected…. The main thing is to know how to put each thing in its place and to hand over the government to what truly has the right to govern.
18 June 1958
“Our thinking mind is concerned mainly with the statement of general spiritual truth, the logic of its absolute and the logic of its relativities, how they stand to each other or lead to each other, and what are the mental consequences of the spiritual theorem of existence…” (Sri Aurobindo)
I have a question here, but it is a verbal question, which means that it is not very interesting. It is a phrase from the beginning of the passage: What is the meaning of “the mental consequences of the spiritual theorem of existence”?
It is probably from someone who doesn’t know what “theorem” means!
A theorem is the statement of a truth which has been arrived at through reasoning. The word is used quite concretely in mathematics and all the external sciences. From the philosophical point of view it is the same thing. In the present instance, the spiritual theorem of existence may be stated in this way: the Absolute in the relativities or Oneness in multiplicity. But to explain “the mental consequences”, we must go into philosophy and I believe you are rather unprepared for that. And to really understand what it means, one feels that philosophy is always skirting the truth, like a tangent that draws closer and closer but never touches — that there is something that escapes. And this something is in truth everything.
To understand these things… there is only experience — to live this truth, not to feel it in the way the ordinary senses do but to realise within oneself the truth, the concrete existence of both states, simultaneously, existing together even while they are opposite conditions. All words can lead only to confusion; only experience gives the tangible reality of the thing: the simultaneous existence of the Absolute and the relativities, of Oneness and multiplicity, not as two states following each other and one resulting from the other, but as a state which can be perceived in two opposite ways depending on… the position one takes in relation to the Reality.
Words in themselves falsify the experience. To speak in words one must take not a step backwards but a step downwards, and the essential truth escapes. One must use them simply as a more or less accessible path to reach the thing itself which cannot be formulated. And from this point of view no formulation is better than any other; the best of all is the one that helps each one to remember, that is, the way in which the intervention of the Grace has crystallised in the thought.
Probably no two ways are identical, everyone must find his own. But one must not be mistaken, it is not “finding” by reasoning, it is “finding” by aspiration; it is not by study and analysis, but by the intensity of the aspiration and the sincerity of the inner opening.
When one is truly and exclusively turned to the spiritual Truth, whatever name may be given to it, when all the rest becomes secondary, when that alone is imperative and inevitable, then, one single moment of intense, absolute, total concentration is enough to receive the answer.
The experience comes first, in this case, and it is only later, as a consequence and a memory that the formulation becomes clear. In this way one is sure not to make a mistake. The formulation may be more or less exact, that is of no importance, so long as one doesn’t make a dogma out of it.
It is good for you, that is all that is needed. If you want to impose it on others, whatever it may be, even if it is perfect in itself, it becomes false.
That is why religions are always mistaken — always — because they want to standardise the expression of an experience and impose it on everyone as an irrefutable truth. The experience was true, complete in itself, convincing — for the one who had it. The formulation he made of it was excellent — for himself. But to want to impose it on others is a fundamental error which has altogether disastrous consequences, always, which always leads far, very far from the Truth.
That is why all the religions, however beautiful they may be, have always led man to the worst excesses. All the crimes, the horrors perpetrated in the name of religion are among the darkest stains on human history, and simply because of this little initial error: wanting what is true for one individual to be true for the mass or collectivity.
The path must be shown and the doors opened but everyone must follow the path, pass through the doors and go towards his personal realisation.
The only help one can and should receive is that of the Grace which formulates itself in everyone according to his own need.
24 September 1958