Correspondence with Sri Aurobindo
The Complete Set
I am simply dying to show your divine verse to D; “heaven's sake” I can't take seriously; you don't mean it either. Besides, I am no believer in heaven, so you will excuse me. No one in our group will think Dara's influence is acting on you!
Well, under careful limitations and in all confidentiality, you may risk the indiscretion
Your yesterday's letter has given us quite a new and interesting point to think about. Our idea was that the Divine is always omnipotent, independent of all conditions and not limited by the particular plane from which he acts. But you give so many clauses under which the Force can operate successfully I K then seems to be right when he says that if one has not got a particular possibility in him the Divine cannot make him develop in that direction. Pushing this a little farther, I would say that one must have a talent or capacity as a nucleus in him for the spiritual development he is going to have later. One must have it, the Divine cannot make anything out of śūnyam.
What is śūnyam? It is out of the Silence that all things originated. All is contained in what you call Shunyam.
But I may be wrong. It again seems possible that the Divine can do these things – even change an atom into a mountain. If he does not, he has reasons of his own for not doing it. But then how is it that you spent so much Force on P but to no avail? Is it that you did not use the supramental Force, which alone can work irresistibly without the necessity of adapting itself to existing conditions?
Certainly, supramental Force was not the force used in that case, it was mental-spiritual. In such cases the object of the Force has always the right to say No. I put the force on him because he said he wanted to change, but his vital refused – as it had the right to do. If nothing in him had asked for the change, I would not have tried it, but simply put another force on him for another purpose.
There may be conditions and qualifications for the success of the Divine Force, but is it not also true that the Divine can rise above all conditions and act, and get a thing done if he wants to? You make a distinction between the Yogic force and the Divine Force; but is not the former an outcome of the latter?
Of course, but all force is the Divine Force. It is only the egoism of the individual which takes it as his own. He uses it, but it is not his.
By the way, X did not question the reality of your Force for his poetry or other literary activities, but he said he could not admit that all his activities were through and through permeated by your Force, because he used to work with great vigour and energy even before he came here.
Of course not – all the activities cannot be that. It is only in the Yoga realisation that one feels all one's activities to be from the one source – something from above or the Yogashakti or the Guru Shakti or the Cosmic Force or whatever it may be (all names for the same thing in different formations) driving the whole consciousness and being.
Outside life is interdependent – on one's own energy and the environmental stimulus; fame, ambition, social stimulations, and one may thrive very well. But when these conditions are removed, his whole energy may be paralysed, unless some higher Energy takes him up...
What is one's own energy after all? You mean Nature's energy in you? It may, in new conditions, remain extant in some things, develop in others, fail or change in others. One can't make a rule.
Looking at myself, I wonder how a vitalistic man can pass his days in cellular imprisonment without any suffocation!
That kind of change happens.
One may say that a tamasic, indolent man can't be activised by the Divine to that extent.
Of course he can.
Am I really wrong?
No, but there are many sides or aspects to a question.
After the “preface”, is any chapter likely to follow, or is it going to be like so many other prefaces – nothing coming after them?
Perhaps in some weeks or some months or some centuries the chapter may follow! But I used the word preface to characterise the nature of what I had written, not in a prophetic sense.
There are two things – Yoga-Force in its original totality, which is that of the Divine spiritual force, always potentially all-powerful, and Yoga force doing its work under the conditions of the evolutionary world here.
It is not a question of “can” or “cannot”1 at all. All is possible, but all is not licit – except by a recognisable process; the Divine Power itself imposes on its action limits, processes, obstacles, vicissitudes. It is possible that an ass may be changed into an elephant, but it is not done, – at least physically, because of the lack of a process. Psychologically analogous changes do take place. I have myself in my time changed cowards into heroes and that can be done even without Yogashakti, merely by an inner force. How can you say what is latent in man or what is incurably absent? I have developed many things by Yoga, often even without any will or effort to do so, which were not in my original nature. I may even say that I have transformed my whole nature and it is in many respects the opposite of what I began with. There can be no question about the power to change, to develop, to awaken faculties that were not there before; this power exists already, but it can be raised to an acme by being lifted to the spiritual plane.
The force put on the gentleman you speak of at least made it necessary for him to change if he remained here. He had no will in the vital to change and so did not remain here but went to his fate.
The rest is for the indefinable future. One day I shall certainly try to explain methodically and by examples what the spiritual force is; how it has worked on the earth-plane, how it acts and under what conditions – conditions not rigidly fixed, but plastic and mutable.
1 See in an earlier question: “K. then seems to be right when he says that if one has not got a particular possibility in him the Divine cannot make him develop in that direction”.