Letters of Sri Aurobindo
2. Integral Yoga and Other Paths
Fragment ID: 161
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Sri Aurobindo — Unknown addressee
July 4, 1927
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In the Veda there is no idea or experience of a personal emanation or incarnation of any of the Vedic gods. When the Rishis speak of Indra or Agni or Soma in men, they are speaking of the god in his cosmic presence, power or function. This is evident from the very language when they speak of Agni as the immortal in mortals, the immortal Light in men, the inner Warrior, the Guest in human beings. It is the same with Indra or Soma. The building of the gods in man means a creation of the divine Powers,– Indra the Power of the Light, Soma the Power of the Ananda,– in the human nature.
No doubt, the Rishis felt the actual presence of the gods above, near, around or in them, but this was a common experience of all, not special and personal, not an emanation or incarnation. One may see or feel the presence of the Divine or a divine Power above the head or in the heart or in any or all the centres, feel the presence, see the form living there; one may be governed in all one’s actions, thoughts and feelings by it; one may lose one’s separate personality in it, may identify and merge. But all that does not constitute an incarnation or emanation of the Divine or of the Power. These things are universal experiences to which any yogin may arrive; to reach this condition with relation to the Divine is indeed a common object of yoga.
An incarnation is something more, something special and individual to the individual being. It is the substitution of the Person of a divine being for the human person and an infiltration of it into all the movements so that there is a dynamic personal change in all of them and in the whole nature; not merely a change of the character of the consciousness or general surrender into its hands, but a subtle intimate personal change. Even when there is an incarnation from the birth, the human elements have to be taken up, but when there is a descent, there is a total conscious substitution.
This is a long, subtle and persistent process. The incarnating Person first overshadows as an influence, then enters into the centres one after the other sometimes in the same form, sometimes in different forms, then takes up all the nature and its actions. What you describe does not correspond to this process; it seems to be an endeavour to build the gods in yourself in the Vedic sense and the Vedic manner. That can bring, if it succeeds, their powers and a sense of their presence; it cannot bring about an incarnation. An incarnation is destined, is chosen for you; the human person cannot choose or create an incarnation for himself by his own personal will. To attempt it is to invite a spiritual disaster.
One thing must be said – that an incarnation is not the object of this yoga; it is only a condition or means towards the object. The one and the only aim we have before us is to bring down the supramental Consciousness and the supramental Truth into the world; the Truth and nothing but the Truth is our aim, and if we cannot embody this Truth, a hundred incarnations do not matter. But to bring down the true supramental, to escape from all mental mixture is not an easy matter. The mere descent of the suns into the centres, even of all the seven suns into all the seven centres is only the seed; it is not the thing itself done and finished. One may feel the descent of the suns, one may have the attempt, the beginning of an incarnation, and yet in the end one may fail, if there is a flaw in the nature or a failure to pass through all the ordeals and satisfy all the hard conditions of the perfect spiritual success. Not only the whole mental, vital and physical nature of the ignorant human being has to be overcome and transformed, but also the three states of mental consciousness which intervene between the human and the supramental and like all mind are capable of admitting great and capital errors. Till then there may be descents of the supramental influence, light, power, Ananda, but the supramental Truth cannot be possessed, organised, put in possession of the whole nature. One must not think before that that one possesses the supermind, for that is a delusion which would prevent the fulfilment.
One thing more. The more intense the experiences that come, the higher the forces that descend, the greater become the possibilities of deviation and error. For the very intensity and the very height of the force excites and aggrandises the movements of the lower nature and raises up in it all opposing elements in their full force, but often in the disguise of truth, wearing a mask of plausible justification. There is needed a great patience, calm, sobriety, balance, an impersonal detachment and sincerity free from all taint of ego or personal human desire. There must be no attachment to any idea of one’s own, to any experience, to any kind of imagination, mental building or vital demand; the light of discrimination must always play to detect those things, however fair or plausible they may seem. Otherwise, the Truth will have no chance of establishing itself in its purity in the nature.
1 CWSA, volume 29: man
2 CWSA, volume 29: all of the
3 CWSA, volume 29: or a general
4 CWSA, volume 29: and only
5 CWSA, volume 29: supramental and nothing but the true supramental, to escape
6 CWSA, volume 29: of suns
7 CWSA, volume 29: of supramental
8 CWSA, volume 29: all the opposing
9 CWSA, volume 29: these
Sri Aurobindo. Letters on Yoga // SABCL.- Volume 22. (≈ 28 vol. of CWSA).- Pondicherry: Sri Aurobindo Ashram, 1971.- 502 p.
Sri Aurobindo. Letters on Yoga. II // CWSA.- Volume 29. (≈ 22-24 vol. of SABCL).- Pondicherry: Sri Aurobindo Ashram, 2013.- 522 p.
[Largest or earliest found passage: ] Sri Aurobindo. Letters of Sri Aurobindo: In 4 Series.- Second Series [On Yoga].- Bombay: Sri Aurobindo Sircle, 1949.- 599 p.