Sri Aurobindo

Letters of Sri Aurobindo

Volume 2. 1937

Letter ID: 1933

Sri Aurobindo — Nirodbaran Talukdar

May 8, 1937

[A’s case.] Anémie cérébrale! Good God, no! It is anaemia hepaticus.

[Sri Aurobindo changed “hepaticus” to “hepatica”.]

Who is this hermaphrodite?

... Is blood-examination necessary? for what? Malaria or simple blood-count?

I don’t know – it is to satisfy A. He thinks he has a colonisation of colon bacilli – spreading where they ought not to be (like certain nations) or else liver poisoning or kidney poisoning – he feels in the morning as if he had been poisoned in his sleep. It is to decide between these scientific theories that so many examinations were suggested.

About the treatment, I don’t give anything today depending on your remarks + results of urine exam etc.

Must know first what he has.

Please give some Force tonight to rewrite two poems. A great bother this chiselling business – and uninteresting too. But perhaps it’s pleasant for you as you cast and recast ad infinitum, we hear, your poetry or prose.

Poetry only, not prose. And in poetry only one poem, “Savitri”. My smaller poems are written off at once and if any changes are to be made, it is done the same day or the next day, and very rapidly done.

By the way, you said that these two lines of Amal’s poem:

“Flickering no longer with the cry of clay

The distance-haunted fire of mystic mind”,

have an Overmind touch. Frankly speaking, I thought the first line I too could have written myself. Can you show me where its super-excellence lies?

What super-excellence? as poetry? When I say that a line comes from a higher or overhead plane or has the Overmind touch I do not mean that it is superior in pure poetic excellence to others from lower planes – that Amal’s lines outshine Shakespeare or Homer, for instance. I simply mean that it has some vision, light etc. from up there and the character of its expression and rhythm are from there.

I appreciate the previous lines much more. Amal too is puzzled. Is it definable? Is it in assonances, dissonances, rhythm or what?

No. You do not appreciate probably because you catch only the surface mental meaning. The line [“Flickering no longer with the cry of clay”] is very very fine from the technical point of view, the distribution of consonantal and vowel sounds being perfect. That, however, is possible on any level of inspiration.

These are technical elements, the Overmind touch does not consist in that but in the undertones or overtones of the rhythmic cry and a language which carries in it a great depth or height or width of spiritual truth or spiritual vision, feeling or experience. But all that has to be felt, it is not analysable. If I say that the second line [“The distance-haunted fire of mystic mind”] is a magnificent expression of an inner reality most intimate and powerful and the first line with its conception of the fire once “flickering” with the “cry” of clay, but now no longer is admirably revelatory – you would probably reply that it does not convey anything of the kind to you. That is why I do not usually speak of these things in themselves or in their relation to poetry – only with Amal who is trying to get his inspiration into touch with these planes. Either one must have the experience – e.g. here one must have lived in or glimpsed the mystic mind, felt its fire, been aware of the distances that haunt it, heard the cry of clay mixing with it and the consequent unsteady flickering of its flames and the release into the straight upward burning and so known that this is not mere romantic rhetoric, not mere images or metaphors expressing something imaginative but unreal (that is how many would take it perhaps) but facts and realities of the self, actual and concrete, or else there must be a conspiracy between the “solar plexus” and the thousand-petalled lotus which makes one feel if not know the suggestion of these things through the words and rhythm. As for technique, there is a technique of this higher poetry but it is not analysable and teachable. If for instance Amal had written “No longer flickering with the cry of clay”, it would no longer have been the same thing though the words and mental meaning would be just as before – for the overtone in the rhythm would have been lost in the ordinary staccato clipped movement and with the overtone the rhythmic significance. It would not have given the suggestion of space and wideness full with the cry and the flicker, the intense impact of that cry and the agitation of the fire which is heard through the line as it is. But to realise that, one must have the inner sight and inner ear for these things; one must be able to hear the sound-meaning, feel the sound-spaces with their vibrations. Again if he had written “Quivering no longer with the touch on clay” it would have been a good line, but meant much less and something quite different to the inner experience, though to the mind it would have been only the same thing expressed in a different image – not so to the solar plexus and the thousand-petalled lotus. In this technique it must be the right word and no other, in the right place, and in no other, the right sounds and no others, in a design of sound that cannot be changed even a little. You may say that it must be so in all poetry; but in ordinary poetry the mind can play about, chop and change, use one image or another, put this word here or that word there – if the sense is much the same and has a poetical value, the mind does not feel that all is lost unless it is very sensitive and much influenced by the solar plexus. In the overhead poetry these things are quite imperative, it is all or nothing – or at least all or a fall.