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
It [the consciousness above the head] is what we call the higher or spiritual consciousness—it contains or supports all the higher planes, the higher worlds. When one begins to feel this always above, it is a great step forward in the sadhana; then the consciousness can go up there and from there see, discern and control all that is in the mind, vital and body. It is the meeting-place of the ascending and descending forces, as you see.
Of course, Krishnaprem's view about the canalisation of Niagara is my standpoint also.1 But for the human mind it is difficult to get across the border between mind and spirit without making a forceful rush or push along one line only and that must be some line of pure experience in which, especially if it is the bhakta way, one gets easily swallowed up in the rapids (did not Chaitanya at last disappear in the waters?) and goes no farther. The first thing is to break into the spiritual consciousness, any part of it, anyhow and anywhere, afterwards one can explore the country, to which exploration there can hardly be a limit, one is always going higher and higher, getting wider and wider; but there is a certain intense ecstasy about the first complete plunge which is extraordinarily seizing. It is not only the bhakta's rapture, but the jnani's plunge into Brahma-Nirvana or Brahmananda or release into the still eternity of the Self that is of that seizing and
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absorbing character—it does not look at first as if one could or would care or need to get beyond into anything else. One cannot find fault with the Sannyasi lost in his laya or the bhakta lost in his ecstasy; they remain there probably because they are constituted for that and it is the limit of their leap. But all the same it has always appeared to me that it is a stage and not the end; I subscribe fully to the canalisation of Niagara.
The first experience there [on the higher plane] is peace and calm and wideness. It is not till these are settled that other experiences of that plane can come.
The experience you had of the wideness with many roads opening was an image of the higher consciousness in which all the movements of the being are open, true and happy—the ignorance and incapacity of the lower nature disappear. It is that that the light from above is bringing.
Wideness is necessary for the working of the higher consciousness—if the being is shut up in itself, there can be intense experiences and some opening to touches from the heights, but not the full stable basis for the transformation.
Wideness is a sign of the extension of the consciousness out of the ordinary limits—whiteness of the wideness means that it is the pure consciousness one is feeling, unless it is white light or luminous white which indicates the Mother's consciousness there or some influence of it. The subtle barrier you felt must have been the same thing that prevents your ascent from the heart and from it going beyond into the regions above. There is always a sort of lid there and it is only when that is opened or disappears that one can go freely above. One can be aware of
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the "unseen wideness" but one is not oneself there until that is done.
If the workings are really those of the higher consciousness or if these predominate the ego fades out—but there is also often a wideness of opening to the universal mental, vital, physical existence and, if the sadhak responds more to these than to the higher consciousness, then he does not get free. Sometimes even the ego gets aggrandised. But if the psychic is awake, then there is not this danger; one finds one's true being in place of the ego.
She has had experiences but on the mental and vital plane. It is only a real descent of the higher consciousness from above that can give a peaceful and beautiful merging of the atoms (?)2 into the wideness of the Divine—that is to say one feels the very cells sharing in that peace and wideness. This is possible even if the material body is ill. In most cases it is the subtle body that feels like that, but as the subtle penetrates everywhere the gross physical, the physical body also feels like that. But then it does not feel disturbed by the pains or motions of the illness—they do not affect its peace or Ananda.
The plane makes a considerable difference in the power and luminosity and completeness etc. of the experience. A mental realisation is very different from an overmental or supramental although the Truth realised may be the same. So also to know Matter as the Brahman has a very different result from knowing Life, Mind, Supermind or Ananda as the Brahman. If realising the Divine through the Mind was just the same as realising him on higher planes, there would be no meaning in this Yoga at all
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—there would be no need of ascending to Supermind or bringing Supermind down.
The consciousness which he calls supramental, is no doubt above the human mind, but it should be called the higher consciousness. In this higher consciousness there are many degrees, of which the supramental is the summit or the source. It is not possible to reach that summit or source all at once; first, all the lower consciousness has to be purified and made ready. That is the meaning of the Light he saw, whose inner body or substance is too dense and powerful to be penetrated at present.
The higher consciousness is that above the ordinary mind and different from it in its workings; it ranges from higher mind through illumined mind, intuition and overmind up to the border line of the supramental.
The Self governs the diversity of its creation by its unity on all the planes from the Higher Mind upwards, for there some realisation or vision of the One Truth or the Universal is the natural frame and basis of the whole consciousness. But the higher one rises upward, the more the spiritual view changes, the power of consciousness changes, the Light becomes ever more intense and potent. The essential static realisation of Infinity and Eternity and the Timeless One remains the same, but the vision of the workings of the One becomes ever wider and is attended with a greater instrumentality of Force and a more comprehensive grasp of what has to be known and done. All possible forms and constructions of things become more and more visible, more perfectly put in their proper place, more luminously utilisable. A clear spacious thought-knowledge in the Higher Mind becomes a mass of illuminations in the Illumined Mind and heightens into direct intimate vision on the Intuition level. But the Intuition sees in flashes and combines through a constant play of light
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—through a chain or coordinated harmony of revelations, inspirations, intuitions, swift discriminations. The Overmind sees calmly, steadily, in great masses and deep and large extensions of space and time and relation, globally, in wholes; it has the universal touch not only in spirit but in its manner. It creates and acts in the same way—for the Overmind is the world of the great Gods, the divine Creators. But each Godhead creates in his own way; he sees all but that all is seen from his own divine viewpoint. There is not the absolute supramental harmony and certitude. These are some of the differences. I speak of these planes in themselves—for when they act in the human consciousness, they are necessarily much diminished in their working, for they have to work with and depend on the human instrumentation or man's smaller seeking mental intelligence, his passionate turbid vital and mental, his cabined and narrow physical intellect—their workings get badly mixed up with these inferior modes of consciousness and their diluted light of ignorance. Only when these lower impotencies are quieted can those higher powers get a fuller force and reveal more of their original luminous character.
The Ignorance can act from above the head—but not as part of the higher planes—it comes from outside. The higher planes just above the head are not however the absolute Truth; that you only get in the supermind.
Absolute certitude about all things can only come from the supermind. Meanwhile one has to go on with what knowledge the other planes give.
The Truth manifesting on all the planes is one thing, the Supramental is another, although it is the source of all Truth.
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To go into the supermind is impossible for the human mind. One has to rise into the higher planes of consciousness above human mind and transform the human mind into that; only afterwards can we hope to touch the supermind.
One has to go by stages, and to reach and be conscious on the higher planes between mind and Overmind is already sufficiently difficult without insisting on Supermind as the immediate goal.
One has to know about Overmind and Supermind but there should be no ambition to reach them—it should be regarded as a natural end of the sadhana which will come of itself. The concentration should be all on the immediate step—whatever is being done at the time. So have the working of the Power and let it work all out step by step.
What you see is perfectly correct. These three are three levels of the higher Mind—on the lowest the consciousness is in connection with the Divine not directly but through the touch of the Light, Peace, Power and Knowledge, on the second it is in the Light etc. and already sees the Divine, on the third it is in union with the Divine and surrendered. These are three well known conditions of the higher consciousness in its approach to the Divine.
You probably went up into the illumined Mind which has a pale blue light and were receiving there lights from the higher planes and occasionally seeing the flash of the full orb of the Divine Truth.
It is always a mistake for the mind to become active and wanting to know while the experience is going on—it usually
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stops the experience or disturbs or alters it in some way. The mind must remain passive till the experience is over.
Overmind experience comes when one rises to the overmind plane and sees things as they are on that plane or as they look to the consciousness which sees the other planes from the overmind view. When one is in the mind, life or physical plane, then it is the overmind Influence that comes down and modifies the mind, life or physical workings in greater or less degree according to the possibilities or the thing to be done at the moment. It is not the sole power as it is in its own plane but works under mental, vital or physical conditions. Its power is more subjective than objective—it is easy for it to change our view and experience of the object and our knowledge about it, but not so easy for it to change the object or its nature or circumstances or the outward state of things in that plane.
It is perfectly simple, it is the attraction towards the Divine Oneness represented in concrete experience. Is it the concreteness of the experiences that puzzles you? All experience there [in the Overmind] tends to be concrete, there are no "abstract" truths as in the mind,—even thought in the Overmind is a concrete force and a palpable substance.
Yes—it is one aspect of the Truth: for in the Overmind there are many aspects of Truth, separate or combined together or arranged one above the other.
Both [visions] are true on different levels of the Overmind plane or in different cosmic formulations that come from the Overmind. All aspects are there in the Overmind, even those which the intellect considers contradictory to each other—in
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the Overmind they are not contradictions, but complementary to each other.
It is perfectly natural. In these experiences you become aware of the consciousness proper to other planes. Thus you get the experience of being a form of the Divine Consciousness, the Mother, and while the experience lasts you feel her power—when the experience ceases, you come back to your normal state, the power withdraws. These experiences impregnate the consciousness with the Overmind knowledge and they prepare it for transformation.
The overmind experience does not necessarily deliver from the lower vital and physical movements—it changes them only to a certain extent and prepares them for a greater Truth.
People talk very lightly of the overmind and the supermind as if it were quite easy to enter into them and mistake inferior movements for the overmental or supramental, thereby confusing the Truth and delaying the progress of the sadhana.
Certainly, it [the overmind descent] is necessary for those who want the supramental change. Unless the overmind opens, there can be no direct supramental opening of the consciousness. If one remains in mind, even illumined mind or the intuition, one can have indirect messages or an influence from the supramental, but not a direct supramental control of the consciousness or the supramental change.
It is only the supermind that has an absolute freedom from error. The Overmind presents truths in all sorts of arrangements
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all of which taken together presents something like the whole truth—but these again are reflected in you in the terrestrial consciousness or conveyed to your terrestrial consciousness by the descent from the higher planes; but in receiving it the terrestrial consciousness can make mistakes in interpretation, in understanding, in application, in arrangement.
It is not very clear [in the correspondent's letter] what is meant by this Knowledge-Will. It is usually a description of the Supramental where there is no division between Knowledge and Will, each acting on each other or rather fixed together in oneness and therefore infallible. You say it has taken form in mind, vital and body; if that were so, it would mean the final and decisive transformation; so it cannot be the Supramental. It must be some overmind truth plane.
There are certain things in these three letters that are not correct, notably:
(1) He seems to say that beyond the overmind there is a plane of "higher luminous Intelligence". This is impossible. Beyond the overmind there is the Supermind—the overmind is the highest of all the planes below the supramental, and he is not yet in touch with the supramental. What he calls here the overmind cannot be the true overmind. His experiences are those of the mind opening to the higher mental planes and trying to bring down something from them and their powers into the mind, life and body.
(2) E.g. his classification of four worlds (Parvati-Shankar etc.) is an attempt of the mind to interpret something he had seen, but it has not got it at all right. If Mahasaraswati stopped him at this moment, it must have been because his mind was making a wrong formation and it was no use carrying it any farther.
At this stage of his Yoga he must observe what is going on, but not attach a definitive or final importance to any such
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classifications or mental arrangements. The mind at this stage sometimes gets these things correctly, sometimes makes formations of them which are not correct and have to be discarded or set right when a higher knowledge comes.
Your experience means manifestly the uniting of the IshwaraShakti sides of the manifestation—as in the Hara-Gauri figure—with the result of a universalisation of the individual consciousness indicated by the shooting out towards infinite distances. The currents are of course the currents of the double force working to make this liberation. The blue and gold must be the blue of Krishna and the gold of the Mother (Durga-Mahakali).
All this is not a supramental experience, but comes from the Overmind. But the overmind experiences must come first and liberate the consciousness. It is only after the overmind liberation that the true experience of the supermind can come.
You must realise that the supramentalisation of the overmind is one of the most difficult things possible and proceed with great care so as to avoid haste and error.
One can get the experiences of a higher plane by reflection or some partial descent in the lower.
It is the experience of the transcendent planes as reflected on the higher planes of consciousness (Overmind, etc.), in relation to them; just as one can have an experience of Sachchidananda and these planes as reflected in the mind or vital or physical consciousness, so one can have it there—but on each plane it appears in a different way.
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The higher planes are not planes on which man is naturally conscious and he is even not open to their direct influence—only to some indirect influence from those nearest to the human mind. He can reach them only in a deep inner condition or trance and the higher he goes the less easy is it for him to be conscious of them even in trance. If you are not conscious of your inner being, then it is more difficult to be conscious in trance.
To live in a higher plane and see the action on the physical from it as something separate is a definite stage in the movement towards transformation.
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