edifice is beginning to rise upon the sure and perfect foundation that has been laid.SRI AUROBINDO
Sri Aurobindo on Himself
Part One
Section Nine
Some Early Letters
This Section consists of some letters written by Sri Aurobindo during the early period of his stay at Pondicherry after his arrival there in 1910.
Part I includes letters relating to his personal sadhana written during 1911 to 1916.
Part II contains two letters written in 1920 in reply to appeals to him from two Indian nationalist leaders to come back to British India to resume leadership of Indian politics.
Part III contains three letters written in 1922 relating to the plan that he had then conceived to extend his work outside after his long retirement in inner sadhana.
I. Early Sadhana in Pondicherry1
I need some place of refuge in which I can complete my Yoga unassailed and build up other souls around me. It seems to me that Pondicherry is the place appointed by those who are Beyond, but you know how much effort is needed to establish the thing that is purposed upon the material plane....
I am developing the necessary powers for bringing down the spiritual on the material plane, and I am now able to put myself into men and change them, removing the darkness and bringing light, giving them a new heart and a new mind. This I can do with great swiftness and completeness with those who are near me, but I have also succeeded with men hundreds of miles away. I have also been given the power to read men's characters and hearts, even their thoughts, but this power is not yet absolutely complete, nor can I use it always and in all cases. The power of guiding action by the mere exercise of will is also developing, but it is not so powerful as yet as the other. My communication with the other world is yet of a troubled character, though I am certainly in communication with some very great powers. But of all these things I will write more when the final obstacles in my way are cleared from the path.
What I perceive most clearly, is that the principal object of my Yoga is to remove absolutely and entirely every possible source of error and ineffectiveness, of error in order that the Truth I shall eventually show to men may be perfect, and of ineffectiveness in order that the work of changing the world, so far as I have to assist it, may be entirely victorious and irresistible. It is for this reason that I have been going through so long a discipline and that the more brilliant and mighty results of Yoga have been so long withheld. I have been kept busy laying down the foundation, a work severe and painful. It is only now that the edifice is beginning to rise upon the sure and perfect foundation that has been laid.
12-7-1911
*
My Yoga is proceeding with great rapidity, but I defer writing to you of the results until certain experiments in which I am now engaged, have yielded fruit sufficient to establish beyond dispute the theory and system of Yoga which I have formed and which is giving great results not only to me, but to the young men who are with me.... I expect these results within a month, if all goes well.
20-9-1911
*
All is always for the best, but it is sometimes from the external point of view an awkward best...
The whole earth is now under one law and answers to the same vibrations and I am sceptical of finding any place where the clash of the struggle will not pursue us. In any case, an effective retirement does not seem to be my destiny. I must remain in touch with the world until I have either mastered adverse circumstances or succumbed or carried on the struggle between the spiritual and physical so far as I am destined to carry it on. This is how I have always seen things and still see them. As for failure, difficulty and apparent impossibility I am too much habituated to them to be much impressed by their constant self-presentation except for passing moments...
One needs to have a calm heart, a settled will, entire self-abnegation and the eyes constantly fixed on the beyond to live undiscouraged in times like these which are truly a period of universal decomposition. For myself, I follow the Voice and look neither to right nor to left of me. The result is not mine and hardly at all now even the labour.
6-5-1915
*
Heaven we have possessed, but not the earth; but the fullness of
the Yoga is to make, in the formula of the Veda, "Heaven and Earth equal and one".
20-5-1915
*
Everything internal is ripe or ripening, but there is a sort of locked struggle in which neither side can make a very appreciable advance (somewhat like the trench warfare in Europe), the spiritual force insisting against the resistance of the physical world, that resistance disputing every inch and making more or less effective counter-attacks ....And if there were not the strength and Ananda within, it would be harassing and disgusting work; but the eye of knowledge looks beyond and sees that it is only a protracted episode.
28-7-1915
*
Nothing seems able to disturb the immobility of things and all that is active outside our own selves is a sort of welter of dark and sombre confusion from which nothing formed or luminous can emerge. It is a singular condition of the world, the very definition of chaos with the superficial form of the old world resting apparently intact on the surface. But a chaos of long disintegration or of some early new birth? It is the thing that is being fought out from day to day, but as yet without any approach to a decision.
16-9-1915
*
The difficulties you find in the spiritual progress are
common to us all. In this Yoga the progress is always attended with these
relapses into the ordinary mentality until the whole being is so remoulded that
it can no longer be affected either by any downward tendency in our own nature
or by the impressions from the discordant world outside or even by the mental
state of those associated with us most closely in the Yoga. The ordinary Yoga is
usually concentrated on a single aim and therefore less exposed to such recoils;
ours is so complex and many-sided and 
embraces
such large aims that we cannot expect any smooth progress until we near the
completion of an effort, — especially as all the hostile forces in the spiritual
world are in a constant state of opposition and besiege our gains; for the
complete victory of a single one of us would mean a general downfall among them.
In fact by our own unaided effort we could not hope to succeed. It is only in
proportion as we come into a more and more universal communion with the Highest
that we can hope to overcome with any finality. For myself I have had to come
back so often from things that seemed to have been securely gained that it is
only relatively that I can say of any part of my Yoga, "It is done." Still I
have always found that when I recover from one of these recoils, it is always
with a new spiritual gain which might have been neglected or missed if I had
remained securely in my former state of partial satisfaction. Especially, as I
have long had the map of my advance sketched out before me, I am able to measure
my progress at each step and the particular losses are compensated for by the
clear consciousness of the general advance that has been made. The final goal is
far but the progress made in the face of so constant and massive an opposition
is the guarantee of its being gained in the end. But the time is in other hands
than ours. Therefore I have put impatience and dissatisfaction far away from me.
An absolute equality of the mind and heart and a clear
purity and calm strength in all the members of the being have long been the
primary condition on which the power working in me has insisted with an
inexhaustible patience and an undeviating constancy of will which rejects all
the efforts of other powers to hasten forward to the neglect of these first
requisites. Wherever they are impaired it returns upon them and works over and
again over the weak points like a workman patiently mending the defects of his
work. These seem to me to be the foundation and condition of all the rest. As
they become firmer and more complete the system is more able to hold
consistently and vividly the settled perception of the One in all things and
beings, in all qualities, forces, happenings, in all this world-consciousness
and the play of its workings. That founds the Unity and upon it the deep
satisfaction and growing rapture of the Unity. It is this 
to which our nature is most recalcitrant. It persists in the
division, in the dualities, in the sorrow and unsatisfied passion and labour, it
finds it difficult to accustom itself to the divine largeness, joy and equipoise
—especially the vital and material parts of our nature; it is they that pull
down the mind which has accepted and even when it has long lived in the joy and
peace and oneness. That, I suppose, is why the religions and philosophies have
had so strong a leaning to the condemnation of Life and Matter and aimed at an
escape instead of a victory. But the victory has to be won; the rebellious
elements have to be redeemed and transformed, not rejected or excised.
When the Unity has been well founded, the static half of our work is done, but the active half remains. It is then that in the One we must see the Master and His Power, — Krishna and Kali as I name them using the terms of our Indian religions; the Power occupying the whole of myself and my nature which becomes Kali and ceases to be anything else, the Master using, directing, enjoying the Power to his ends, not mine, with that which I call myself only as a centre of his universal existence and responding to its workings as a soul to the Soul, taking upon itself his image until there is nothing left but Krishna and Kali. This is the stage I have reached in spite of all set-backs and recoils, imperfectly indeed in the secureness and intensity of the state, but well enough in the general type. When that has been done, then we may hope to found securely the play in us of his divine Knowledge governing the action of his divine Power. The rest is the full opening up of the different planes of his world-play and the subjection of Matter and the body and the material world to the law of the higher heavens of the Truth. To these things towards which in my earlier ignorance I used to press forward impatiently before satisfying the first conditions — the effort, however, was necessary and made the necessary preparation of the material instruments — I can now only look forward as a subsequent eventuality in a yet distant vista of things.
To possess securely the Light and the Force of the
supramental being, this is the main object to which the power is now turning.
But the remnant of the old habits of intellectual thought and mental will come
so obstinate in their determination 
to remain
that the progress is hampered, uncertain and always falls back from the little
achievement already effected. They are no longer within me, they are blind,
stupid, mechanical, incorrigible even when they perceive their incompetence, but
they crowd round the mind and pour in their suggestions whenever it tries to
remain open only to the supramental Light and the higher Command, so that the
Knowledge and the Will reach the mind in a confused, distorted and often
misleading form. It is, however, only a question of time: the siege will
diminish in force and be finally dispelled.
26-6-1916
II. Calls to Return to
Indian Politics2
Pondicherry
Jan. 5, 1920
Dear Baptista,
Your offer is a tempting one, but I regret that I
cannot answer it in the affirmative. It is due to you that I should state
explicitly my reasons. In the first place I am not prepared at present to return
to British India. This is quite apart from any political obstacle. I understand
that up to last September the Government of Bengal (and probably the Government
of Madras also) were opposed to my return to British India and that practically
this opposition meant that if I went back I should be interned or imprisoned
under one or other of the beneficent Acts which are apparently still to subsist
as helps in ushering in the new era of trust and cooperation. I do not suppose
other Governments would-be any more delighted by my appearance in their
respective provinces. Perhaps the King's Proclamation may make a difference, but
that is not certain since, as I read it, it does not mean an amnesty, but an act
of gracious concession and benevolence limited by the discretion of the Viceroy.
Now I have too much work on my hands to waste my time in the leisured ease of an
involuntary Government guest. But even if I were assured of an entirely free
action and movement, I should yet not go just now. I came to Pondicherry in
order to have freedom and tranquillity for a fixed object having nothing to do
with present politics — in which I have taken
no direct part since my coming here, though what I could do for the country in
my own way I have constantly done, — and until it is accomplished, it is not
possible for me to resume any kind of public activity. But if I were in British
India, I should be obliged to plunge at once into action of different kinds.
Pondicherry is my place of retreat, my cave of tapasya, not of the ascetic kind,
but of a brand of my own invention. I must finish that, I must be internally
armed and equipped for my work before I leave it.
Next in the matter of the work itself. I do not at all look down on politics or political action or consider I have got above them. I have always laid a dominant stress and I now lay an entire stress on the spiritual life, but my idea of spirituality has nothing to do with ascetic withdrawal or contempt or disgust of secular things. There is to me nothing secular, all human activity is for me a thing to be included in a complete spiritual life, and the importance of politics at the present time is very great. But my line and intention of political activity would differ considerably from anything-now current in the field. I entered into political action and continued it from 1903 to 1910 with one aim and one alone, to get into the mind of the people a settled will for freedom and the necessity of a struggle to achieve it in place of the futile ambling Congress methods till then in vogue. That is now done and the Amritsar Congress is the seal upon it. The will is not as practical and compact nor by any means as organised and sustained in action as it should be, but there is the will and plenty of strong and able leaders to guide it. I consider that in spite of the inadequacy of the Reforms, the will to self-determination, if the country keeps its present temper, as I have no doubt it will, is bound to prevail before long. What preoccupies me now is the question what it is going to do with its self-determination, how will it use its freedom, on what lines is it going to determine its future?
You may ask why not come out and help, myself, so far
as I can, in giving a lead ? But my mind has a habit of running inconveniently
ahead of the times, — some might say, out of time altogether into the world of
the ideal. Your party, you say, is going to be a social democratic party. Now I
believe in something 
which might be Called
social democracy, but not in any of the forms now current, and I am not
altogether in love with the European kind, however great an improvement it may
be on the past. I hold that India having a spirit of her own and a governing
temperament proper to her own civilisation, should in politics as in everything
else strike out her own original path and not stumble in the wake of Europe. But
this is precisely what she will be obliged to do, if she has to start on the
road in her present chaotic and unprepared condition of mind. No doubt people
talk of India developing on her own lines, but nobody seems to have very clear
or sufficient ideas as to what those lines are to be. In this matter I have
formed ideals and certain definite ideas of my own, in which at present very few
are likely to follow me, — since they are governed by an uncompromising
spiritual idealism of an unconventional kind and would be unintelligible to many
and an offence and stumbling-block to a great number. But I have not as yet any
clear and full idea of the practical lines; I have no formed programme. In a
word, I am feeling my way in my mind and am not ready for either propaganda or
action. Even if I were, it would mean for some time ploughing my lonely furrow
or at least freedom to take my own way. As the editor of your paper, I should be
bound to voice the opinion of others and reserve my own, and while I have full
sympathy with the general ideas of the advanced parties so far as concerns the
action of the present moment and, if I were in the field, would do all I could
to help them, I am almost incapable by nature of limiting myself in that way, at
least to the extent that would be requisite.
Excuse the length of this screed. I thought it necessary to explain fully so as to avoid giving you the impression that I declined your request from any affectation or reality of spiritual aloofness or wish to shirk the call of the country or want of sympathy with the work you and others are so admirably doing. I repeat my regret that I am compelled to disappoint you.
Yours sincerely,
Aurobindo Ghose
*
Pondicherry
Aug. 30,1920
Dear Dr. Munje,
As I have already wired to you, I find myself unable to accept your offer of the Presidentship of the Nagpur Congress. There are reasons even within the political field itself which in any case would have stood in my way. In the first place I have never signed and would never care to sign as a personal declaration of faith the Congress creed, as my own is of a different character. In the next place since my retirement from British India I have developed an outlook and views which have diverged a great deal from those I held at the time and, as they are remote from present actualities and do not follow the present stream of political action, I should find myself very much embarrassed what to say to the Congress. I am entirely in sympathy with all that is being done so far as its object is to secure liberty for India, but I should be unable to identify myself with the programme of any of the parties. The President of the Congress is really a mouthpiece of the Congress and to make from the presidential chair a purely personal pronouncement miles away from what the Congress is thinking and doing would be grotesquely out of place. Not only so, but nowadays the President has a responsibility in connection with the All India Congress Committee and the policy of the Congress during the year and other emergencies that may arise which, apart from my constitutional objection and, probably, incapacity to discharge official duties of any kind or to put on any kind of harness, I should be unable to fulfil, since it is impossible for me to throw over suddenly my fixed programme and settle at once in British India. These reasons would in any case have come in the way of my accepting your offer.
The central reason however is this that I am no longer
first and foremost a politician, but have definitely commenced another kind of
work with a spiritual basis, a work of spiritual, social, cultural and economic
reconstruction of an almost revolutionary kind, and am even making or at least
supervising a sort of practical or laboratory experiment in that sense which
needs all the attention and energy that I can have to spare. It is impossible
for me to combine political work of the current
kind and this at the beginning. I should practically have to leave it aside, and
this I cannot do, as I have taken it up as my mission for the rest of my life.
This is the true reason of my inability to respond to your call.
I may say that in any case I think you would be making
a wrong choice in asking me to take Tilak's place at your head. No one now alive
in India, or at least no one yet known, is capable of taking that place, but
myself least of all. I am an idealist to the marrow, and could only be useful
when there is something drastic to be done, a radical or revolutionary line to
be taken, (I do not mean revolutionary by violence) a movement with an ideal aim
and direct method to be inspired and organized. Tilak's policy of "responsive
cooperation", continued agitation and obstruction whenever needed — and that
would be oftener than not in the present circumstances — is, no doubt, the only
alternative to some form of non-cooperation or passive resistance. But it would
need at its head a man of his combined suppleness, skill and determination to
make it effective. I have not the suppleness and skill — at least of the kind
needed — and could only bring the determination, supposing I accepted the
policy, which I could not do practically, as, for any reasons of my own, nothing
could induce me to set my foot in the new Councils. On the other hand a gigantic
movement of non-cooperation merely to get some Punjab officials punished or to
set up again the Turkish Empire which is dead and gone, shocks my ideas both of
proportion and of common sense. I could only understand it as a means of
"embarrassing the Government" and seizing hold of immediate grievances in order
to launch an acute struggle for autonomy after the manner of Egypt and Ireland,
— though no doubt without the element of violence. All the same, it could be
only on a programme involving an entire change of the creed, function and
organisation and policy of the Congress, making it a centre of national
reconstruction and not merely of political agitation that I could — if I had not
the other reason I have spoken of— re-enter the political field. Unfortunately
the political mind and habits created by the past methods of the Congress do
not make that practicable at the moment. I think you will see
that, holding these ideas, it is not possible
for me to intervene and least of all on the chair of the President.
Might I suggest that the success of the Congress can hardly depend on the presence of a single person and one who has long been in obscurity? The friends who call on me are surely wrong in thinking that the Nagpur Congress will be uninspiring without me. The national movement is surely strong enough now to be inspired with its own idea especially at a time of stress like the present. I am sorry to disappoint, but I have given the reasons that compel me and I cannot see how it is avoidable.
Yours sincerely,
Aurobindo Ghose
III. Early Plans to Take up External Work
Arya Office,
Pondicherry
The 18th November 1922
Dear Barin,3
I understand from your letter that you need a written authority from me for the work I have entrusted to you and a statement making your position clear to those whom you have to approach in connection with it. You may show to anyone you wish this letter as your authority and I hope it will be sufficient to straighten things for you.
I have been till now and shall be for some time longer withdrawn in the practice of a Yoga destined to be a basis not for withdrawal from life, but for the transformation of human life. It is a Yoga in which vast untried tracts of inner experience and new paths of Sadhana had to be opened up and which, therefore, needed retirement and long time for its completion. But the time is approaching, though it has not yet come, when I shall have to take up a large external work proceeding from the spiritual basis of this Yoga.
It is, therefore, necessary to establish a number of centres small and few at first but enlarging and increasing in number as I go on, for training in this Sadhana, one under my direct supervision, others in immediate connection with me. Those trained there will be hereafter my assistants in the work I shall have to do, but for the present these centres will be not for external work but for spiritual training and Tapasya.
The first, which will be transferred to British India when I go there, already exists at Pondicherry, but I need funds both to maintain and to enlarge it. The second I am founding through you in Bengal. I hope to establish another in Gujerat during the ensuing year.
Many more desire and are fit to undertake this Sadhana
than I can at present admit and it is only by large means being placed
at my disposal that I can carry on this work
which is necessary as a preparation for my own return to action.
I have empowered you to act for me in the collection of funds and other collateral matters. I have an entire confidence in you and I would request all who wish me well to put in you the same confidence.
I may add that this work of which I have spoken is both personally and in a wider sense my own and it is not being done and cannot be done by any other for me. It is separate and different from any other work that has been or is being carried on by others under my name or with my approval. It can be done by myself aided closely by those like you who are being or will in future be trained directly under me in my spiritual discipline.
Aurobindo Ghose
*
Arya Office
Pondicherry,
the 18th Nov. 1922
Dear Chitta,4
It is a long time, almost two years I think, since I have written a letter to anyone. I have been so much retired and absorbed in my Sadhana that contact with the outside world has till lately been reduced to minimum. Now that I am looking outward again, I find that circumstances lead me to write first to you — I say, circumstances because it is a need that makes me take up the pen after so long a disuse.
The need is in connection with the first outward work
that I am undertaking after this long inner retirement. Barin has gone to Bengal
and will see you in connection with it, but a word from me is perhaps necessary
and therefore I send you through Barin this letter. I am giving also a letter of
authority from which you will understand the immediate nature of the need for
which I have sent him to raise funds. But I may
add something to make it more definite.
I think you know my present idea and the attitude towards life and work to which it has brought me. I have become confirmed in a perception which I had always, less clearly and dynamically then, but which has now become more and more evident to me, that the true basis of work and life is the spiritual, — that is to say, a new consciousness to be developed only by Yoga. I see more and more manifestly that man can never get out of the futile circle the race is always treading until he has raised himself on to the new foundation. I believe also that it is the mission of India to make this great victory for the world. But what precisely was the nature of the dynamic power of this greater consciousness? What was the condition of its effective truth? How could it be brought down, mobilised, organised, turned upon life ? How could our present instruments, intellect, mind, life, body be made true and perfect channels for this great transformation ? This was the problem I have been trying to work out in my own experience and I have now a sure basis, a wide knowledge and some mastery of the secret. Not yet its fullness and complete imperative presence — therefore I have still to remain in retirement. For I am determined not to work in the external field till I have the sure and complete possession of this new power of action, — not to build except on a perfect foundation.
But still I have gone far enough to be able to undertake one work on a larger scale than before — the training of others to receive this Sadhana and prepare themselves as I have done, for without that my future work cannot even be begun. There are many who desire to come here and whom I can admit for the purpose, there are a greater number who can be trained at a distance; but I am unable to carry on unless I have sufficient funds to be able to maintain a centre here and one or two at least outside. I need therefore much larger resources than I at present command. I have thought that by your recommendation and influence you may help Barin to gather them for me. May I hope that you will do this for me?
One word to avoid a possible misunderstanding. Long ago
I gave to Motilal Roy of Chandarnagar the ideas and some principles and lines of a new social and economical organisation and
education and this with my spiritual force behind him he has been trying to work
out in his own way in his Sangha. This is quite a separate thing from what I am
now writing about, — my own work which I must do myself and no one can do for
me.
I have been following with interest your political activities, specially your present attempt to give a more flexible and practically effective turn to the non-cooperation movement. I doubt whether you will succeed against such contrary forces, but I wish you success in your endeavour. I am most interested however in your indications about Swaraj; for I have been developing my own ideas about the organisation of a true Indian Swaraj and I shall look forward to see how far yours will fall in with mine.
Yours,
Aurobindo
*
Pondicherry
1st December 1922
Dear Barin,
I waited for your letter in order to know precisely what portions Chittaranjan wanted to publish and why. It turns out to be as I saw, but I wanted confirmation. I must now make clear the reasons why I hesitated to sanction the publication.
I should have had no objection to the publication of
the portion about the spiritual basis of life or the last paragraph about
Swaraj. But that about non-cooperation would lead, I think, to a complete
misunderstanding of my real position. Some would take it to mean that I accept
the Gandhi programme subject to the modifications proposed by the committee. As
you know, I do not believe that the Mahatma's principle can be the true
foundation or his programme the true means of bringing out the genuine freedom
and greatness of India, her Swarajya and Samrajya. On the other hand others
would think that I was sticking to the school of Tilakite nationalism. That also
is not the fact, as I hold that school to be out of date. My own policy, if
I were in the field, would be radically
different in principle and programme from both, however it might coincide in
certain points. But the country is not yet ready to understand its principle or
to execute its programme.
Because I know this very well, I am content to work still on the spiritual and psychic plane, preparing there the ideas and forces, which may afterwards at the right moment and under the right conditions precipitate themselves into the vital and material field, and I have been careful not to make any public pronouncement as that might prejudice my possibilities of future action. What that will be will depend on developments. The present trend of politics may end in abortive unrest, but it may also stumble with the aid of external circumstances into some kind of simulacrum of self-government. In either case the whole real work will remain to be done. I wish to keep myself free for it in either case.
My interest in Das's actions and utterances apart from all question of personal friendship, arises first from the fact that the push he is giving, although I do not think it likely to succeed at present, may yet help to break the narrow and rigid cadre of the "Constructive" Bardoli programme which seems to me to construct nothing and the fetish-worship of non-cooperation as an end in itself rather than a means, and thereby to create conditions more favourable for the wide and complex action necessary to prepare the true Swarajya. Secondly, it arose from the rapidity with which he seems to be developing many of the ideas which I have long put down in my mind as essentials of the future. I have no objection to his making use privately of what I have written in the letter. But I hope he will understand why the publication of it does not recommend itself to me.
Aurobindo
1 These letters, except the first two and the last, were written to the Mother.
2 About ten years after Sri Aurobindo withdrew from Indian political scene and settled in Pondicherry, two prominent nationalist leaders wrote to him appealing to him to come back to British India and to resume leadership of Indian politics.
One was Joseph Baptista who requested Sri Aurobindo to return to British India to take up the editorship of an English daily paper which was proposed to be brought out from Bombay as the organ of a new political party which Tilak and others were intending to form at that time.
The second was Dr. Munje who requested Sri Aurobindo to return to British India to take up the Presidentship of the Indian National Congress. Dr. Munje was one of the most prominent leaders of the Congress at Nagpur. He had also come to Pondicherry in 1920 and had long talks on current Indian politics with Sri Aurobindo.
Sri Aurobindo's replies to both these appeals are reproduced here.
3 Barindra Kumar Ghose, Sri Aurobindo's younger brother.
4 Chittaranjan Das, one of Sri Aurobindo's Nationalist collaborators and a famous lawyer. He had defended Sri Aurobindo in the Alipore Bomb Case.