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At the Feet of The Mother

Sri Aurobindo: Letters on Yoga 3 | CWSA 30

Today we read about the experiences and realisations from CWSA 30. The passages read are as below.

Experience is a word that covers almost allthe 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.

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Love, Joy and 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.

I really do not know what kind of joy you want. All experiences are not accompanied by joy. Interest is another matter.

 

Vision, Experience and Realisation

When you see Light, that is vision; when you feel Light entering into you, that is experience; when Light settles in you and brings illumination and knowledge, that is a realisation. But ordinarily visions are also called experiences.

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This is in fact an intermediary state, a zone of transition between the ordinary consciousness in mind and the true Yoga knowledge. One may cross without hurt through it, perceiving at once or at an early stage its real nature and refusing to be detained by its half-lights and tempting but imperfect and often mixed and misleading experiences; one may go astray in it, follow false voices and a mendacious guidance, and that ends in a spiritual disaster; or one may take up one’s abode in this intermediate zone, care to go no farther and build there some half-truth which one takes for the whole truth or become the instrument of the Powers of these transitional planes,—that is what happens to many sadhaks and Yogis. Overwhelmed by the first rush and sense of power of a supernormal condition, they get dazzled with a little light which seems to them a tremendous illumination or a touch of force which they mistake for the full Divine Force or at least a very great Yoga Shakti, or they accept some intermediate Power (not always a Power of the Divine) as the Supreme and an intermediate consciousness as the supreme realisation. Very readily they come to think that they are in the full cosmic consciousness when it is only some front or small part of it or some larger Mind, Life-Power or subtle physical ranges with which they have entered into dynamic connection. Or they feel themselves to be in an entirely illumined consciousness, while in reality they are receiving imperfectly things from above through a partial illumination of some mental or vital plane; for what comes is diminished and often deformed in the course of transmission through these planes; the receiving mind and vital of the sadhak also often understands or transcribes ill what has been received or throws up to mix with it its own ideas, feelings, desires which it yet takes to be not its own but part of the Truth it is receiving because they are mixed with it, imitate its form, are lit up by its illumination and get from this association and borrowed light an exaggerated value.

There are worse dangers in this intermediate zone of experience. For the planes to which the sadhak has now opened his consciousness,—not as before getting glimpses of them and some influences, but directly, receiving their full impact,—send a host of ideas, impulses, suggestions, formations of all kinds, often the most opposite to each other, inconsistent or incompatible, but presented in such a way as to slur over their insufficiencies and differences, with great force, plausibility and a wealth of argument or a convincing sense of certitude. Overpowered by this sense of certitude, vividness, appearance of profusion and richness the mind of the sadhak enters into a great confusion which it takes for some larger organisation and order; or else it whirls about in incessant shiftings and changes which it takes for a rapid progress but which lead nowhere. Or there is the opposite danger that he may become the instrument of some apparently brilliant but ignorant formation; for these intermediate planes are full of little Gods or strong Daityas or smaller beings who want to create, to materialise something or to enforce a mental and vital formation in the earth life and are eager to use or influence or even possess the thought and will of the sadhak and make him their instrument for the purpose. This is quite apart from the well-known danger of actually hostile beings whose sole purpose is to create confusion, falsehood, corruption of the sadhana and disastrous unspiritual error. Anyone allowing himself to be taken hold of by one of these beings, who often take a divine Name, will lose his way in the Yoga. On the other hand, it is quite possible that the sadhak may be met at his entrance into this zone by a Power of the Divine which helps and leads him till he is ready for greater things; but still that itself is no surety against the errors and stumblings of this zone; for nothing is easier than for the powers of these zones or hostile powers to imitate the guiding Voice or Image and deceive and mislead the sadhak or for himself to attribute the creations and formations of his own mind, vital or ego to the Divine.

For this intermediate zone is a region of half-truths—and that by itself would not matter, for there is no complete truth below the Supermind; but the half-truth here is often so partial or else ambiguous in its application that it leaves a wide field for confusion, delusion and error. The sadhak thinks that he is no longer in the old small consciousness at all, because he feels in contact with something larger or more powerful, and yet the old consciousness is still there, not really abolished. He feels the control or influence of some Power, Being or Force greater than himself, aspires to be its instrument and thinks he has got rid of ego; but this delusion of egolessness often covers an exaggerated ego. Ideas seize upon him and drive his mind which are only partially true and by overconfident misapplication are turned into falsehoods; this vitiates the movements of the consciousness and opens the door to delusion. Suggestions are made, sometimes of a romantic character, which flatter the importance of the sadhak or are agreeable to his wishes and he accepts them without examination or discriminating control. Even what is true, is so exalted or extended beyond its true pitch and limit and measure that it becomes the parent of error. This is a zone which many sadhaks have to cross, in which many wander for a long time and out of which a great many never emerge. Especially if their sadhana is mainly in the mental and vital, they have to meet here many difficulties and much danger; only those who follow scrupulously a strict guidance or have the psychic being prominent in their nature pass easily as if on a sure and clearly marked road across this intermediate region. A central sincerity, a fundamental humility also save from much danger and trouble. One can then pass quickly beyond into a clearer Light where if there is still much mixture, incertitude and struggle, yet the orientation is towards the cosmic Truth and not to a half-illumined prolongation of Maya and Ignorance.

 

The Fundamental Realisations

The letter under this heading is Sri Aurobindo’s reply to the question, “What are the fundamental realisations in the Yoga?”—Ed.

1) The psychic change so that a complete devotion can be the main motive of the heart and the ruler of thought, life and action in constant union with the Mother and in her Presence.

2) The descent of the Peace, Power, Light etc. of the Higher Consciousness through the head and heart into the whole being, occupying the very cells of the body.

3) The perception of the One and Divine infinitely everywhere, the Mother everywhere and living in that infinite consciousness.

 

Four Bases of Realisation

You know the four things on which the realisation has to be based—(1) on a rising to a station above the mind, (2) on the opening out of the cosmic consciousness, (3) on the psychic opening, (4) on the descent of the higher consciousness with its peace, light, force, knowledge, Ananda etc. into all the planes of the being down to the most physical. All this has to be done by the working of the Mother’s force aided by your aspiration, devotion and surrender. That is the Path. The rest is a matter of the working out of these things for which you have to have faith in the Mother’s working.

 

Psychisation and Spiritualisation

Psychisation means the change of the lower nature, bringing right vision into the mind, right impulse and feeling into the vital, right movement and habit into the physical—all turned towards the Divine, all based on love, adoration, bhakti—finally, the vision and sense of the Mother everywhere in all as well as in the heart, her Force working in the being etc., faith, consecration, surrender.

The spiritual change is the established descent of the peace, light, knowledge, power, bliss from above, the awareness of the self and the Divine and of a higher cosmic consciousness and the change of the whole consciousness to that.

Between psychisation and spiritualisation there is a difference. The spiritual is the change that descends from above, the psychic is the change that comes from within by the psychic dominating mind, vital and physical.

The psychic is the first of two transformations necessary—if you have the psychic transformation it facilitates immensely the other, i.e., the transformation of the ordinary human into the higher spiritual consciousness—otherwise one is likely to have either a slow and dull or exciting but perilous journey.

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