Sri Aurobindo. Letters on Himself and the Ashram

Sri Aurobindo

Letters of Sri Aurobindo

CWSA 35

Fragment ID: 8467

See letter itself (letter ID: 631)

Sri Aurobindo — Roy, Dilip Kumar

October 5, 1935

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Transformation

If you find time to answer my letter, do at least remember my chief questions: (1) whether in Vaishnavism and Ramakrishnaism there wasn’t partial transformation at least, and (2) does not any light of realisation, if it is to be lasting, presuppose some transformation of the ādhāra in order that the descent may not be fugitive?

Under your pressure (not supramental) I have splashed about a little on the surface of the subject – the result is imperfect and illegible. (I am sending it down to Nolini to wrestle with it.) Your fault! How on earth do you expect me to go deep on the point or do anything else but scribble when I have no time at all, at all, at all.

I am not sure what you mean by the Vaishnava transformation or Ramakrishna’s, so I can’t say anything about that. I can only say that by transformation I do not mean some change of the nature – I do not mean for instance sainthood or ethical perfection or Yogic siddhis (like the Tantrik’s). I use transformation in a special sense, a change of consciousness radical and complete and of a certain specific kind which is so conceived as to bring about a strong and assured step forward in the spiritual evolution of the consciousness such as and greater than what took place when a mentalised being first appeared in a vital and material animal world. If anything short of that takes place or at least if a real beginning is not made on that basis, a fundamental progress towards it, then my object is not accomplished. A partial realisation does not meet the demand I make on life and Yoga.

Light of realisation is not the same thing as Descent. I do not think realisation by itself, necessarily transforms anything; it may bring only an opening or heightening or widening of the consciousness so as to realise something in the Purusha part without any radical change in the parts of Prakriti. One may have some light of realisation at the spiritual summit of the consciousness but the parts below remain what they were. I have seen any number of instances of that. There must be a descent of the light not merely into the mind or part of it but into all the being down to the physical and below before a real transformation can take place. A light in the mind may spiritualise or otherwise change the mind or part of it in one way or another, but it need not change the vital nature, a light in the vital may purify and enlarge the vital movements or else silence and immobilise the vital being, but leave the body and the physical consciousness as it was, or even leave it inert or shake its balance. And the descent of Light is not enough, it must be the descent of the whole higher consciousness, its Peace, Power, Knowledge, Love, Ananda. Moreover, the descent may be enough to liberate, but not to perfect, or enough to make a great change in the inner being, while the outer remains an imperfect instrument, clumsy, sick or unexpressive. Finally, the transformation effected by the sadhana cannot be complete unless it is a supramentalisation of the being. Psychicisation is not enough, it is only a beginning; spiritualisation and the descent of the higher consciousness is not enough, it is only a middle term; the ultimate achievement needs the action of the supramental consciousness and Force. Something less than that may very well be considered enough by the individual, but it is not enough for the earth consciousness to take the definitive stride forward it must take at one time or another.

I have never said that my Yoga was something brand new in all its elements. I have called it the integral Yoga and that means that it takes up the essence and many procedures of the old Yogas – its newness is in its aim, standpoint and the totality of its method. In the earlier stages which is all I deal with in books like the Riddle or the Lights or in the new book to be published [Bases of Yoga] there is nothing in it that distinguishes it from the old Yogas except the aim underlying its comprehensiveness, the spirit in its movements and the ultimate significance it keeps before it – also the scheme of its psychology and its working: but as that was not and could not be developed systematically or schematically in these letters, it has not been grasped by those who are not already acquainted with it by mental familiarity or some amount of practice. The later stages of the Yoga which go into little known untrodden regions, I have not made public and I do not at present intend to do so.

I know very well also that there have been seemingly allied ideals and anticipations – the perfectibility of the race, certain Tantric sadhanas, the effort after a complete physical Siddhi by certain schools of Yoga, etc. etc. I have alluded to these things myself and have put forth the view that the spiritual past of the race has been a preparation of Nature not merely for attaining to the Divine beyond the world, but also for the very step forward which the evolution of the earth-consciousness has now to make. I do not therefore care in the least,– even though these things were far from identical with mine,– whether this Yoga and its aim and method are accepted as new or not, that is in itself a trifling matter. That it should be recognised as true in itself and make itself true by achievement is the one thing important; it does not matter if it is called new or a repetition or revival of the old which was forgotten. I laid emphasis on it as new in a letter to certain sadhaks so as to explain to them that a repetition of the old Yogas was not enough in my eyes, that I was putting forward a thing to be achieved that has not yet been achieved, not yet clearly visualised, even though it is the natural but still secret destined outcome of all the past spiritual endeavour.

It is new as compared with the old Yogas

(1) Because it aims not at a departure out of world and life into a Heaven or a Nirvana, but at a change of life and existence, not as something subordinate or incidental, but as a distinct and central object. If there is a descent in other Yogas, yet it is only an incident on the way or resulting from the ascent – the ascent is the real thing. Here the ascent is the first step, but it is a means for the descent. It is the descent of the new consciousness attained by the ascent that is the stamp and seal of the sadhana. Even Tantra and Vaishnavism end in the release from life; here the object is the fulfilment of life.

(2) Because the object sought after is not an individual achievement of divine realisation for the sake of the individual, but something to be gained for the earth consciousness here, a cosmic not a supra-cosmic achievement. The thing to be gained also is the bringing in of a Power of consciousness (the supramental) not yet active directly in earth-nature, even in the spiritual life, but yet to be organised and made directly active.

(3) Because a method has been preconised for achieving this purpose which is as total and integral as the aim set before it, viz., the total and integral change of the consciousness and nature, taking up old methods but only as a part action and present aid to others that are distinctive. I have not found this method as a whole or anything like it proposed or realised in the old Yogas. If I had I should not have wasted my time in hewing out paths and in thirty years of search and inner creation when I could have hastened home safely to my goal in an easy canter over paths already blazed out, laid down, perfectly mapped, macadamised, made secure and public.

5 October 1935

¹ Sri Aurobindo to Dilip.- Vol. 2: or to the