Vol 3 comprises letters written by Sri Aurobindo on the experiences and realisations that may occur in the practice of the Integral Yoga.
Integral Yoga Sri Aurobindo : corresp.
Vol 3 comprises letters written by Sri Aurobindo on the experiences and realisations that may occur in the practice of the Integral Yoga. Four volumes of letters on the integral yoga, other spiritual paths, the problems of spiritual life, and related subjects. In these letters, Sri Aurobindo explains the foundations of his integral yoga, its fundamentals, its characteristic experiences and realisations, and its method of practice. He also discusses other spiritual paths and the difficulties of spiritual life. Related subjects include the place of human relationships in yoga; sadhana through meditation, work and devotion; reason, science, religion, morality, idealism and yoga; spiritual and occult knowledge; occult forces, beings and powers; destiny, karma, rebirth and survival. Sri Aurobindo wrote most of these letters in the 1930s to disciples living in his ashram. A considerable number of them are being published for the first time.
THEME/S
Experience is a word that covers almost all the happenings in Yoga; only when something gets settled, then it is no longer an experience but part of the siddhi. E.g. peace when it comes and goes is an experience—when it is settled and goes no more it is a siddhi. Realisation is different—it is when something for which you are aspiring becomes real to you. E.g. you have the idea of the Divine in all, but it is only an idea, a belief; when you feel or see the Divine in all, it becomes a realisation.
Experience of Truth is an isolated or repeated descent of the Truth into the consciousness or ascent of the consciousness into it. Realisation is when the Truth becomes a settled part of the consciousness.
An experience of a truth in the substance of mind, in the vital or the physical, wherever it may be, is the beginning of realisation. When I experience peace, I begin to realise what it is. Repetition of the experience leads to a fuller and more permanent realisation. When it is settled anywhere, that is the full realisation of it in that plane or in that part of the being.
Your going up to a higher plane is an experience—the descent of the higher plane into you, if temporary, is an experience.
If you become fully aware of the nature of the higher plane and if that becomes part of your consciousness, it is a realisation.
These are the two words usually used, realisation and experience.
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There is a fundamental realisation in which one can say, "I have now realised the Divine" and there is no longer any anxiety or straining after something unachieved. But after that even there is a development of this consciousness of realisation into which more and more of the Divine Truth comes into the fundamental experience.
The Yogi is one who is already established in realisation—the sadhak is one who is getting or still trying to get realisation.
A sadhaka is one who is doing sadhana to attain union with the divine consciousness. A Yogi is one who is already living in some kind of oneness with the Divine, not in the ordinary consciousness.
One who lives in the spiritual consciousness is a spiritual man, just as one who lives in thinking mind is an intellectual man. The spiritual consciousness is that in which you realise the Divine, the Self, the cosmic oneness as the constant living contact with these things. I do not know what you mean by abnormal experiences. There are many abnormal experiences that are not spiritual. There are two kinds of experiences: (1) subordinate things (like visions etc.) that help to open or build up or furnish a new (Yogic) consciousness; (2) the great experiences of Self, Peace, Light, Ananda, etc., also the perception of a deeper knowledge which shows us the truths of Soul and Nature and of the aspects of the Divine. This class of experiences are the beginning of realisation and it is when they settle and become part of the consciousness that realisation is complete.
One develops by spiritual knowledge and experience which
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comes from above the mind or one develops by psychic perception and experience which comes from within—these are the two main things. But it is also necessary to grow by inner mental and vital experiences and visions and dream experiences play a large part here. One thing may predominate in one sadhak, others in another; each develops according to his nature.
There is no law that a feeling cannot be an experience; experiences are of all kinds and take all forms in the consciousness. When the consciousness undergoes, sees or feels anything spiritual or psychic or even occult, that is an experience—in the technical Yogic sense, for there are of course all sorts of experiences that are not of that character. Feelings themselves are of many kinds. The word feeling is often used for an emotion, and there can be psychic or spiritual emotions which are numbered among Yogic experiences, such as a wave of shuddha bhakti or the rising of love towards the Divine. A feeling also means a perception of something felt—a perception in the vital or psychic or in the essential substance of the consciousness. I find even often a mental perception when it is very vivid described as a feeling. If you exclude all these feelings and kindred ones and say that they are feelings, not experiences, then there is very little room left for experiences at all. Feeling and vision are the main forms of spiritual experience. One sees and feels the Brahman everywhere; one feels a force enter or go out from one; one feels or sees the presence of the Divine within or around one; one feels or sees the descent of light; one feels the descent of peace or Ananda. Kick all that out on the ground that it is only a feeling and you make a clean sweep of most of the things that we call experience. Again we feel a change in the substance of the consciousness or the state of consciousness. We feel ourselves spreading in wideness and the body only as a small thing in the wideness (this can be seen also); we feel the heart-consciousness becoming wide instead of narrow, soft instead of hard, illumined instead of obscure, the head-consciousness also, the vital, even
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the physical; we feel thousands of things of all kinds and why are we not to call them experiences? Of course it is an inner sight, an inner feeling, subtle feeling, not material like the feeling of a cold wind or a stone or any other object, but as the inner consciousness deepens it is not less vivid or concrete, it is even more so.
In this case what you felt was not an emotion, though something emotional came with it. You felt a condition in the very substance or consciousness—a softness, a plasticity, even a velvety softness, an ineffable plasticity. Any fellow who knows anything about Yoga would immediately say, "What a fine experience",—a very clear psychic and spiritual experience.
Your supposition [that one cannot love the Divine until one experiences him] conflicts with the experience of many sadhaks. I think Ramakrishna indicated somewhere that the love and joy and ardour of seeking was much more intense than that of fulfilment. I don't agree, but that shows at least that intense love is possible before realisation.
My point is that there have been hundreds of Bhaktas who have the love and seeking without any concrete experience, with only a mental conception or emotional belief in the Divine to support them. The whole point is that it is untrue to say that one must have a decisive or concrete experience before one can have love for the Divine. It is contrary to the facts and the quite ordinary facts of the spiritual experience.
The ordinary Bhakta is not a lion heart. The lion hearts get experiences comparatively soon but the ordinary Bhakta has often to feed on his own love or yearning for years and years—and he does it.
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I really do not know what kind of joy you want. All experiences are not accompanied by joy. Interest is another matter.
When one is living in the physical mind, the only way to escape from it is by imagination. Incidentally, that is why poetry and art etc. have so strong a hold. But these imaginations are often really shadows of supraphysical experience and once the barrier of the physical mind is broken or even swung a little open, there come the experiences themselves if the temperament is favourable. Hence are born visions and other such phenomena—all those that are miscalled psychic phenomena.
Even imagined experiences (honestly imagined) can help to mental realisation and mental realisation can be a step to total realisation.
These disadvantages of mental knowledge no doubt exist.1 But I doubt whether anybody could mentally simulate to himself the experience of the One everywhere or the downflow of peace. He might mistake a first mental realisation for the deeper spiritual one or think the descent was in his physical when it was in his mental influencing the body through the mental sheath of the subtle body—but those who have no mental knowledge can also make these mistakes. The disadvantage of the one who does not know mentally is that he gets the experience without understanding it and this may be a hindrance or at least retardatory to development while he would not get so easily out of a
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mistake as one more mentally enlightened.
Usually they [persons without mental knowledge of the Self] feel first through the psychic centre by union with the Mother and do not call it the Self—or else they simply feel a wideness and peace in the head or in the heart. Previous mental knowledge is not indispensable. I have seen in more cases than one sadhaks getting the Brahman realisation and asking "what is this?"—describing it with great vividness and exactness but without any of the known terms.
Just after writing this I read a letter from a sadhika in which she writes, "I see that my head is becoming very quiet, pure, luminous, universal, viśvamaya." Well, that is the beginning of the realisation of the universal Brahman-Self in the mind, but if I put it to her in that language she would understand nothing.
Mental realisation is useful at the beginning and prepares spiritual experience.
It [book-knowledge] can help too at the beginning—but also it can hinder. It depends on the sadhak.
You have to learn by experience. Mental information (badly understood, as it always is without experience) might rather hamper than help. In fact there is no fixed mental knowledge for these things, which vary infinitely. You must learn to go beyond the hankering for mental information and open to the true way of knowledge.
All the experiences [of the Theosophists] are mental except with a very few. Wordsworth's experience also was mental. Mental experiences are of course a good preparation, but to stop there leaves one far away from the real thing.
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Yes, if one has thought much of one kind of realisation and absorbed the idea deeply—then it is quite natural that the spiritual experience of it should be one of the first to come.
It [mental realisation of the Divine] is a certain kind of living cognition—of which there are two parts—the living perception in thought rising as far as intuition or revelation, the vivid mental feeling and reproduction of what is thus known in the substance of mind. Thus the One in all is felt, seen, realised by the mind by a sort of inner mental sense. The spiritual realisation is more concrete than that—one has the Knowledge by a kind of identity in one's very substance.
A mental or vital sense of oneness has not the same essentiality or the same effect as a spiritual realisation of oneness—just as the mental perception of the Divine is not the same thing as the spiritual realisation. The consciousness of one plane is different from the consciousness of another. Spiritual and psychic love are different from mental, vital or physical love—so with everything else. So too with the perception of oneness and its effects. That is why the different planes have their importance; otherwise their existence would have no meaning.
You have to know by experience. The mental perception and mental realisation are different from each other—the first is only an idea, in the second the mind in its very substance reflects or reproduces the truth. The spiritual experience is more than the mental—it is in the very substance of the being that the experience takes place.
But if you have that [peace, calm, silence, wideness] when you concentrate, it is a true spiritual realisation—that which
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accompanies or prepares the experience of the Atman. It is not merely a mental realisation.
Your feeling [of spiritual experience as a "substance"] is quite correct. All spiritual experience is a substantial experience—consciousness, Ananda even are felt as something substantial. It is also true that it is felt so by something deeper than mind; it is the mind that turns concrete realities into abstractions.
Yes, so long as the attitude is mental it is insecure because it is something imposed on the nature—a mental direction and control. But with the spiritual experience what begins is a change in the stuff of the consciousness itself and by that, as it proceeds to settle and confirm itself, begins naturally what we call the transformation of the nature.
The phrase ["stuff of consciousness"] simply means "substance of consciousness", the consciousness in itself.
As the Yogic experience develops, consciousness is felt as something quite concrete in which there are movements and formations which are what we call thoughts, feelings etc.
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