Sri Aurobindo

Letters of Sri Aurobindo

2. Integral Yoga and Other Paths

Fragment ID: 119

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Sri Aurobindo — Unknown addressee

November 8, 1936

It seems to me that these differences of valuation come from the mind laying stress on one side or another of the approach to the Divine or exalting one aspect of realisation over another. When there is the approach through the heart, through Love and Bhakti, the highest culmination is in a transcendent Ananda, an unspeakable Bliss or Beatitude of union with the Divine through Love. The school of Chaitanya laid especial and indeed sole emphasis on this way and made this the whole reality of Krishna consciousness. But the transcendent Ananda is there at the origin and end of all existence and this is not and cannot be the sole way to it. One can arrive at it through the Vasudeva consciousness, which is a wider, more mentalised approach – as in the method of the Gita where knowledge, works, bhakti are all centred in Krishna, the One, the Supreme, the All, and arrive through the cosmic consciousness to the luminous transcendence. There is the way too described in the Taittiriya Upanishad, the Vedanta’s Gospel of Bliss. These are certainly wider methods, for they take up the whole existence through all its parts and ways of being to the Divine. If less intense at their starting-point, a vaster and slower movement, there is no reason to suppose that they are less intense on their summits of arrival. It is the same transcendence to which all arrive, either with a large movement gathering up everything spiritual in us to take it there in a vast sublimation, or in a single intense uplifting from one part, a single exaltation leaving all the rest aside. But who shall say which is profounder of the two? Concentrated love has a profundity of its own which cannot be measured; concentrated wisdom has a wider profundity, but one cannot say that it is deeper.

Cosmic values are only reflections of the truth of the Transcendence in a lesser truth of time experience which is separative and sees diversely a thousand aspects of the One. As one rises through the mind or any part of the manifested being, any one or more of these aspects can become more and more sublimated and tend towards its supreme transcendental intensity, and whatever aspect is so experienced is declared by the spiritualised mental consciousness to be the supreme thing. But when one goes beyond mind, all tends not only to sublimate but to fuse together until the separated aspects recover their original unity, indivisible in the absoluteness of all made one. Mind can conceive and have experience of existence without consciousness or Ananda and this receives its utmost expression in the inconscience attributed to Matter. So also it can conceive of Ananda or Love as a separate principle; it even feels consciousness and existence losing themselves in a trance or swoon of Love or Ananda. So, too, the limited personal loses itself in the illimitable Person, the lover in the supreme Beloved, or else the personal in the Impersonal – the lover feels himself immersed, losing himself in the transcendental reality of Love and Ananda. The personal and the impersonal are themselves posited and experienced by mind as separate realities and one or other is declared and seen as supreme, so that the personal can have laya in the Impersonal or, on the contrary, the impersonal disappears into the absolute reality of the supreme and divine Person – the impersonal in that view is only an attribute or power of the personal Divine. But at the summit of spiritual experience passing beyond mind one begins to feel the fusion of all these things into one. Consciousness, Existence, Ananda return to their indivisible unity, Sachchidananda. The personal and the impersonal become irrevocably one, so that to posit one as against the other appears as an act of ignorance. This tendency of unification is the basis of the supramental consciousness and experience; for cosmic or creative purposes the supermind can put forward one aspect prominently where that is needed but it is aware of all the rest behind it or contained in it and does not admit into its view any separation or opposition anywhere. For that reason a supramental creation would be a manifold harmony, not a separative process fragmenting or analysing the One into parts and setting these parts over against each other or else putting them contradictorily against each other and having afterwards to synthetise and piece them together in order to arrive at harmony or else to exclude one or all of the parts in order to realise the indivisible One.

You speak of the Vaishnava school emphasising the personal felicities, as in the classification of the Bhavas, and you say that these are short and quick feelings and lack in vastness or amplitude. No doubt, when they are first felt and as they are felt by the limited consciousness in its ordinary functioning and movement; but that is only because the emotional in man with this imperfect bodily instrument acts largely by spasms of intensity when it wants to sublimate and cannot maintain either the continuity or the extension or the sublimated paroxysm of these things. But as the individual becomes cosmic (the universalising of the individual without his losing his higher individuality as a divine centre is one of the processes which leads towards the supramental Truth), this disability begins to disappear. The truth behind the dāsya or madhura or any other Bhava or fusion of Bhavas becomes a vast and ample continuous state,– if, by chance, they lose something of their briefer intensities by this extension of themselves, they recover them a thousandfold in the movement of the universalised individual towards the Transcendence. There is an ever-enlarging experience which takes up the elements of spiritual realisation, and in this uplifting and transforming process they become other and greater things than they were and more and more they take their place by sublimation, first in the spiritual cosmic, then in the all-embracing transcendent whole.

The difference of view between Shankara and Ramanuja and on the other side Chaitanya about Krishna arises from the turn of their experience. Krishna was only an aspect of Vishnu to the others because that ecstatic form of love and bhakti which had become associated with Krishna was not for them the whole. The Gita, like Chaitanya, but from a different viewpoint, regarded Krishna as the Divine himself. To Chaitanya he was Love and Ananda, and Love and Ananda being for him the highest transcendental experience, so Krishna too must be the Supreme. For the writer of the Gita, Krishna was the source of Knowledge and Power as well as Love, the Destroyer, Preserver, Creator in one, so necessarily Vishnu was only an aspect of this universal Divine. In the Mahabharata indeed Krishna comes as an incarnation of Vishnu, but that can be turned by taking it that it was through the Vishnu aspect as his frontal appearance that he manifested; for that the greater Godhead can manifest later than others is logical if we consider the manifestation as progressive,– just as Vishnu is in the Veda a younger Indra, Upendra, but gains upon his elder and subsequently takes place above him in the Trimurti.

I cannot say much about the Vaishnava idea of the form of Krishna. Form is the basic means of manifestation and without it it may be said that the manifestation of anything is not complete. Even if the Formless logically precedes Form, yet it is not illogical to assume that in the Formless, Form is inherent and already existent in a mystic latency, otherwise how could it be manifested? For, any other process would be the creation of the non-existent, not manifestation. If so, it would be equally logical to assume that there is an eternal form of Krishna, a spirit body. As for the highest Reality it is no doubt Absolute Existence, but is it only that? Absolute Existence as an abstraction may exclude everything else from itself and amount to a sort of very positive zero; but Absolute Existence as a reality who shall define and say what is or is not in its inconceivable depths, its illimitable Mystery? Mind can ordinarily conceive of the Absolute Existence only as a negation of its own concepts spatial, temporal or other. But it cannot tell what is at the basis of manifestation or what manifestation is or why there is any manifestation at all out of its positive zero – and the Vaishnavas, we must remember, do not admit this conception as the absolute and original truth of the Divine. It is therefore not rigidly impossible that what we conceive and perceive as spatial form may correspond to some power of the spaceless Absolute. I do not say all that as a definite statement of Truth, I am only pointing out that the Vaishnava position on its own ground is far from being logically or metaphysically untenable.