Sri Aurobindo. Letters on Yoga. Volume I

Sri Aurobindo

Letters of Sri Aurobindo

Volume I - Part 4

Fragment ID: 10451

Sri Aurobindo — Roy, Dilip Kumar

November 18, 1934

You ask me whether you have to give up your predilection for testing before accepting and to accept everything in Yoga a priori – and by testing you mean testing by the ordinary reason. The only answer I can give to that is that the experiences of Yoga belong to an inner domain and go according to a law of their own, have their own method of perception, criteria and all the rest of it which are neither those of the domain of the physical senses nor of the domain of rational or scientific enquiry. Just as scientific enquiry passes beyond that of the physical senses and enters the domain of the infinite and the infinitesimal about which the senses can say nothing and test nothing – for one cannot see or touch an electron or know by the evidence of the sense-mind whether it exists or not or decide by that evidence whether the earth really turns round the sun and not rather the sun round the earth as our senses and all our physical experience daily tell us – so the spiritual search passes beyond the domain of scientific or rational enquiry and it is impossible by the aid of the ordinary positive reason to test the data of spiritual experience and decide whether those things exist or not or what is their law and nature. As in science, so here you have to accumulate experience on experience following faithfully the methods laid down by the Guru or by the systems of the past, you have to develop an intuitive discrimination which compares the experiences, see what they mean, how far and in what field each is valid, what is the place of each in the whole, how it can be reconciled or related with others that at first sight seem to contradict it, etc. etc. until you can move with a secure knowledge in the vast field of spiritual phenomena. That is the only way to test spiritual experience. I have myself tried the other method and found it absolutely incapable and inapplicable. On the other hand if you are not prepared to go through all that yourself – as few can do except those of extraordinary spiritual stature – you have to accept the leading of a Master, as in science you accept a teacher instead of going through the whole field of science and its experimentation all by yourself – at least until you have accumulated sufficient experience and knowledge. If that is accepting things a priori, well, you have to accept a priori. For I am unable to see by what valid tests you propose to make the ordinary reason the judge of what is beyond it.

You quote the sayings of Vivekananda and Kobiraj Gopinath. Is this Kobiraj the disciple of the Jewel Sannyasi or is he another? In any case, I would like to know before assigning a value to these utterances what they actually did for the testing of their spiritual perceptions and experiences. How did Vivekananda test the value of his spiritual experiences – some of them not more credible to the ordinary mind than the translation through the air of Bijoy Goswami’s wife to Lake Manas or of Bijoy Goswami himself by a similar method to Benares? I know nothing of Kobiraj Gopinath, but what were his tests and how did he apply them? What were his methods? his criteria? It seems to me that no ordinary mind could accept the apparition of Buddha out of a wall or the half hour’s talk with Hayagriva as valid facts by any kind of testing. It would either have to accept them a priori or on the sole evidence of Vivekananda which comes to the same thing or to reject them a priori as hallucinations or mere mental images accompanied in one case by an auditive hallucination. I fail to see how it could “test” them. Or how was I to test by the ordinary mind my experience of Nirvana? To what conclusion could I come about it by the aid of the ordinary positive reason? How could I test its validity? I am at a loss to imagine. I did the only thing I could – to accept it as a strong and valid truth of experience, let it have its full play and produce its full experiential consequences until I had sufficient Yogic knowledge to put it in its place. Finally, how without inner knowledge or experience can you or anyone else test the inner knowledge and experience of others?

I have often said that discrimination is not only perfectly admissible but indispensable in spiritual experience. But it must be a discrimination founded on knowledge, not a reasoning founded on ignorance. Otherwise you tie up your mind and hamper experience by preconceived ideas which are as much a priori as any acceptance of a spiritual truth or experience can be. Your idea that surrender can only come by love is a point in instance. It is perfectly true in Yogic experience that surrender by true love which means psychic and spiritual love is the most powerful, simple and effective of all, but one cannot, putting that forward as a dictum arrived at by the ordinary reason, shut up the whole of possible experience of true surrender into that formula or announce on its strength that one must wait till one loves perfectly before one can surrender. Yogic experience shows that surrender can also be made by the mind and will, a clear and sincere mind seeing the necessity of surrender and a clear and sincere will enforcing it on the recalcitrant members. Also experience shows that not only can surrender come by love, but love also can come by surrender or grow with it from an imperfect to a perfect love. One starts by an intense idea and will to know or reach the Divine and surrenders more and more one’s ordinary personal ideas, desires, attachments, urges to action or habits of action so that the Divine may take up everything. Surrender means that, to give up our little mind and its mental ideas and preferences into a divine Light and a greater knowledge, our petty personal troubled blind stumbling will into a great calm tranquil luminous Will and Force, our little restless tormented feelings into a wide intense divine Love and Ananda, our small suffering personality into the one Person of which it is an obscure outcome. If one insists on one’s own ideas and reasonings, the greater Light and Knowledge cannot come or else is marred and obstructed in the coming at every step by a lower interference; if one insists on one’s own desires and fancies, that great luminous Will and Force cannot act in its own true power – for you ask it to be the servant of your desires; if one refuses to give up one’s petty ways of feeling, eternal Love and supreme Ananda cannot descend or is mixed and is spilt from the effervescing crude emotional vessel. No amount of ordinary reasoning can get rid of that necessity of surmounting the lower in order that the higher may be there.

¹ SABCL, volumes 22, 26; Sri Aurobindo to Dilip.- Vol. 2; Letters of Sri Aurobindo. 1 Ser. infinitesimal