Sri Aurobindo
Letters of Sri Aurobindo
Volume 2. 1934 — 1935
First of all, why get upset by such slight things, a phrase in a poem, a tap on the head of doubt? I do not see at all why you should take it as a personal assault on yourself. It is clear from the poems themselves that they are not an assault but a riposte. Some have been criticising and ridiculing his faith and his sadhana, there have been criticisms and attacks on the Mother indicating that it is absurd to think her of as divine. Harin justifies his faith in his own way – and in doing so hits back at the critics and scorners. No doubt, he ought not to do so, he ought to disregard it all, as we have [hinted?] more than once. But it is a hard rule to follow for a militant enthusiasm endowed with a gift of expression. But what is there in all that to affect you who do not gibe at faith, even if you yourself doubt, and do not attack or criticise the Mother.
As for the sense of superiority, that too is a little difficult to avoid when greater horizons open before the consciousness, unless one is already of a saintly and humble disposition. There are men like Nag Mahashoy1 in whom spiritual experience creates more and more humility, there are others like Vivekananda in whom it erects a great sense of strength and superiority – European critics have taxed him with it rather severely; there are others in whom it [fixes?] a sense of superiority to men and humility to the Divine. Each position has its value. Take Vivekananda’s famous answer to the Madras Pundit who objected to one of his assertions saying: “But Shankara does not say so.” To which Vivekananda replied: “No, Shankara does not say so, but I, Vivekananda, say so,” and the Pundit sank back annoyed and speechless. That “I, Vivekananda,” stands up to the ordinary eye like a Himalaya of self-confident egoism. But there was nothing false or unsound in Vivekananda’s spiritual experience. This was not mere egoism, but the sense of what he stood for and the attitude of the fighter who, as the representative of something very great, could not allow himself to be put down or belittled. This is not to deny the necessity of non-egoism and 
of spiritual humility, but to show that the question is not so easy as it appears at first sight. For if I have to express my spiritual experiences, I must do that with truth – I must record them, their bhāva, the thoughts, feelings, extensions of consciousness which accompany it. What am I to do with the experience in which one feels the whole world in oneself or the force of the Divine flowing in one’s being and nature or the certitude of one’s faith against all doubts and doubters or one’s oneness with the Divine or the smallness of human thought and life compared with this greater knowledge and existence? And I have to use the word “I” – I cannot take refuge in saying “This body” or “This appearance,” – especially as I am not a Māyāvādin.2 Shall I not inevitably fall into expressions which will make Khitish Sen shake his head at my assertions as full of pride and ego? I imagine it would be difficult to avoid it.
Another thing, it seems to me that you identify faith very much with the mental belief – but real faith is something spiritual, a knowledge of the soul. The assertions you quote in your letter are the hard assertions of mental belief leading to a great vehement assertion of one’s creed and goal because they are one’s own and must therefore be greater than those of others – an attitude which is universal in human nature. Even the atheist is not tolerant, but declares his credo of Nature and Matter as the only truth and on all who disbelieve it or believe in other things he pours scorn as unenlightened morons and superstitious half-wits. I bear him no grudge for thinking me that; but I note that this attitude is not confined to religious faith but is equally natural to those who are free from religious faith and do not believe in Gods or Gurus.
[I3 don’t think that real faith is so very superabundant in this Ashram. There are some who have it, but for the most part I have met not only doubt, but sharp criticism, constant questioning, much mockery of faith and spiritual experience, violent attacks on myself and the Mother – and that has been going on for the last fourteen years and more. Things are not so bad as they were, but there is plenty of it left still, and I 
don’t think the time has come when the danger of an excessive faith is likely to take body.]
You will not, I hope, mind my putting the other side of the question. I simply want to point out that there is the other side, that there is much more to be said than at first sight appears, [and the moral of it all is that one must bear with what calm and philosophy one can the conflicts of opposing tendencies [or?] this welter of the Ashram atmosphere and wait till the time has come when a greater Light and with it some true Harmony can purify and unite and recreate.]
I have had a very heavy mail today and had no time to deal with the metre. I trust I shall be more free tomorrow – I will do my best, but I fear it is again a problem, too many longs together, too many shorts together for the English tongue. Never mind, we will see.