that such things as sexual impurity must disappear also.Sri Aurobindo
Letters of Sri Aurobindo
Volume 3
Letter ID: 860
Sri Aurobindo — Roy, Dilip Kumar
November 10, 1936
The idea that all sadhaks must be aloof from each other and at daggers drawn is itself a preconceived idea that must be abandoned. Harmony and not strife is the law of Yogic living. This preconceived idea arises perhaps from the old notion of Nirvana as the aim; but Nirvana is not the aim here. The aim here is fulfilment of the Divine in life and for that, union and solidarity are indispensable. [I find it difficult to see in the mind’s eye Sotuda developing an aversion for you and it would not be easy for you to develop an aversion for Sotuda; so these nightmares of the vital imagination ought not to emerge. Aversion and quarrelling are unyogic, not yogic tendencies; the fact that this Ashram is full of quarrels only shows that it is still an Ashram of very imperfect sadhaks, not yet an Ashram of Yogis – it does not at all mean that aversion and quarrelling is the dharma of the spiritual seeker1.]
The ideal of the Yoga is that all should be centred in and around the Divine and the life of the sadhaks must be founded on that firm foundation, their personal relations also should have the Divine for their centre. Moreover, all relations should pass from the vital to the spiritual basis with the vital only as a form and instrument of the spiritual – this means that from whatever relations they have with each other, all jealousy, strife, hatred, aversion, rancour and other evil vital feelings should be abandoned, they can be no part of the spiritual life. So also all egoistic love and attachment will have to disappear – the love that loves only for the ego’s sake and as soon as the ego is hurt and dissatisfied ceases to love or even cherishes rancour and hate. There must be a real living and lasting unity behind the love. It is understood of course that such things as sexual impurity must disappear also.
That is the ideal, but as for the way of attainment, it may differ for different people. One way is that in which one leaves everything else to follow the Divine alone. This does not mean an aversion for anybody any more than it means aversion for the world and life. It only means absorption in one’s central aim, with the idea that once that is attained it will be easy to found all relations on the true basis, to become truly united with others in the heart and the spirit and the life, united in the spiritual truth and in the Divine. The other way is to go forward from where one is, seeking the Divine centrally and subordinating all else to that, but not putting everything else aside, rather seeking to transform gradually and progressively whatever is capable of such transformation. All the things that are not wanted in the relation – sex impurity, jealousy, anger, egoistic demand – drop away as the inner being grows purer and is replaced by the unity of soul with soul and the binding together of the social life in the hoop of the Divine. [Your eagerness to bring your friends into the Yoga was perhaps in reality due to a dim recognition somewhere in the being that this was the safest way to preserve the relation, to found it on the common search for the Divine. If quarrels intervene and there is strife, it is because the old ego basis stuck still and brought in old reactions not of a yogic character; but for that the Yoga is not to blame2.]
It is not that one cannot have relations with people outside the circle of the sadhaks, but there too if the spiritual life grows within, it must necessarily affect the relation and spiritualise it on the sadhak’s side. And there must be no such attachment as would make the relation an obstacle or a rival to the Divine. Attachment to family etc. often is like that and, if so, it falls away from the sadhak. That is an exigence which, I think, should not be considered excessive. All that, however, can be progressively done; a severing of existing relations is necessary for some; it is not so for all. A transformation, however gradual, is indispensable – severance where severance is the right thing to do.
P.S. I must repeat also that each case differs – one rule for all is not practical or practicable. What is needed by each for his spiritual progress is the one desideratum to be held in view.
1 The passages within brackets have been omitted from the version published in the Centenary Edition (1972).
2 The passage within brackets have been omitted from the version published in the Centenary Edition (1972).