Sri Aurobindo

Letters on Yoga

4. Reason, Science and Yoga

Fragment ID: 228

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Sri Aurobindo — Unknown addressee

December 31, 1933

I have read Leonard Woolf’s article¹, but I do not propose to deal with it in my comments on Professor Sorley’s letter – for apart from the ignorant denunciation and cheap satire in which it deals, there is nothing much in its statement of the case against spiritual thought or experience; its reasoning is superficial and springs from an entire misunderstanding of the case for the mystic. There are four main arguments he sets against it and none of them has any value.

Argument number one. Mysticism and mystics have always risen in times of decadence, of the ebb of life and their loud quacking is a symptom of the decadence. This argument is absolutely untrue. In the East the great spiritual movements have arisen in the full flood of a people’s life and culture or on a rising tide and they have themselves given a powerful impulse of expression and richness to its thought and Art and life; in Greece the mystics and the mysteries were there at the prehistoric beginning and in the middle (Pythagoras was one of the greatest of mystics) and not only in the ebb and decline; the mystic cults flourished in Rome when its culture was at high tide; many great spiritual personalities of Italy, France, Spain sprang up in a life that was rich, vivid and not in the least touched with decadence. This hasty and stupid generalisation has no truth in it and therefore no value.

Argument number two. A spiritual experience cannot be taken as a truth (it is a chimera) unless it is proved just as the presence of a chair in the next room can be proved by showing it to the eye. Of course, a spiritual experience cannot be proved in that way, for it does not belong to the order of physical facts and is not physically visible or touchable. The writer’s proposition would amount to this that only what is or can easily be evident to everybody without any need of training, development, equipment or personal discovery is to be taken as true. This is a position which, if accepted, would confine knowledge or truth within very narrow limits and get rid of a great deal of human culture. A spiritual peace – the peace that passeth all understanding – is a common experience of the mystics all over the world, it is a fact but a spiritual fact, a fact of the invisible, and when one enters it or it enters into one, one knows that it is a truth of existence and is there all the time behind life and visible things. But how am I to prove these invisible facts to Mr. Leonard Woolf? He will turn away saying that this is the usual decadent quack-quack and pass contemptuously on – perhaps to write another cleverly shallow article on some subject of which he has no personal knowledge or experience.

Argument number three. The generalisations based on spiritual experience are irrational as well as unproven. Irrational in what way? Are they merely foolish and inconceivable or do they belong to a suprarational order of experience to which the ordinary intellectual canons do not apply because these are founded on phenomena as they appear to the external mind and sense and not to an inner realisation which surpasses these phenomena? That is the contention of the mystics and it cannot be dismissed by merely saying that as these generalisations do not agree with the ordinary experience, therefore they are nonsense and false. I do not undertake to defend all that Joad or Radhakrishnan may have written – such as the statement that the “universe is good” – but I cannot admit about many of these statements condemned by the writer that they are irrational at all. “Integrating the personality” may have no meaning to him, it has a very clear meaning to me, for it is a truth of experience – and, if modern psychology is to be believed, it is not irrational, since there is in our being not only a conscious but an unconscious or subconscious or concealed subliminal part and it is not impossible to become aware of both and make some kind of integration. To transcend both also may have a rational meaning if we admit that as there is a subconscious so there may be a superconscious part of our being; to reconcile disparate parts of our nature or our experience is also not such a ridiculous or meaningless phrase. It is not absurd to say that the doctrine of Karma reconciles determinism and free-willism, since it supposes that our own past action and therefore our past will determine to a great extent the present results, but not so as to exclude a present will modifying them and creating a fresh determinism of our existence yet to be. The phrase about the value of the world is quite intelligible when we see that it refers to a progressive value, not determined by the good or bad experience of the moment, a value of existence developing through time and taken as a whole. As for the statement about God, it has no meaning if it is taken in connection with the superficial idea of the Divine current in popular religion, but it is a perfectly logical result of the premises that there is an Infinite and Eternal which is manifesting in itself Time and things that are phenomenally finite. One may accept or reject this complex idea of the Divine which is founded on co-ordination of the data of long spiritual experience passed through by thousands of seekers in all times, but I fail to see why it should be considered unreasonable. If it is because that means “to have it not only in both ways but in every way”, I do not see why that should be so reprehensible and inadmissible. There can be after all a synthetic and global view and consciousness of things which is not bound by the oppositions and divisions of a mere analytical and selective or dissecting intelligence.

Argument number four. The plea of intuition is only a cover for the inability to explain or establish by the use of reason – Joad and Radhakrishnan reason, but take refuge in intuition where their reasoning fails. Can the issue be settled in so easy and trenchant a way? The fact is that the mystic depends on an inner knowledge, an inner experience; but if he philosophises, he must try to explain to the reason, though not necessary always by the reason alone, what he has seen to be the Truth. He cannot but say, “I am explaining a truth which is beyond outer phenomena and the intelligence which depends on phenomena; it really depends on a certain kind of direct experience and the intuitive knowledge which arises from that experience, it cannot be adequately communicated by symbols appropriate to the world of outer phenomena, yet I am obliged to do as well as I can with these to help me towards some statement which will be intellectually acceptable to you.” There is no wickedness or deceitful cunning therefore in using metaphors and symbols with a cautionary “as it were”, as in the simile of the focus, which is surely not intended as an argument but as a suggestive image. I may observe in passing that the writer himself takes refuge in metaphor frequently, beginning with the quack-quack and Joad might well reply that he does so in order to damn the opposite side, while avoiding the necessity of a sound philosophical reply to the philosophy he dislikes and repudiates. An intensity of belief is not the measure of truth, but neither is an intensity of unbelief the right measure.

As to the real nature of intuition and its relation to the intellectual mind, that is quite another and very large and complex question which I cannot deal with here. I have confined myself to pointing out that this article is quite inadequate and superficial criticism. A case can be made against spiritual experience and spiritual philosophy and its positions, but to deserve a serious reply it must be put forward by a better advocate and it must touch the real centre of the problem, which lies here. As there is a category of facts to which our senses are our best available but very imperfect guides, as there is a category of truths which we seek by the keen but still imperfect light of our reason, so according to the mystic, there is a category of more subtle truths which surpass the reach both of the senses and the reason but can be ascertained by an inner direct knowledge and direct experience. These truths are supersensuous, but not the less real for that: they have immense results upon the consciousness changing its substance and movement, bringing especially deep peace and abiding joy, a great light of vision and knowledge, a possibility of the overcoming of the lower animal nature, vistas of a spiritual self-development which without them do not exist. A new outlook on things arises which brings with it, if fully pursued into its consequences, a great liberation, inner harmony, unification – many other possibilities besides. These things have been experienced, it is true, by a small minority of the human race, but still there has been a host of independent witnesses to them in all times, climes and conditions and numbered among them are some of the greatest intelligences of the past, some of the world’s most remarkable figures. Must these possibilities be immediately condemned as chimeras because they are not only beyond the average man in the street but also not easily seizable even by many cultivated intellects or because their method is more difficult than that of the ordinary sense or reason? If there is any truth in them, is not this possibility opened by them worth pursuing as disclosing a highest range of self-discovery and world discovery by the human soul? At its best, taken as true, it must be that – at its lowest taken as only a possibility, as all things attained by man have been only a possibility in their earlier stages, it is a great and may well be a most fruitful adventure.

¹ Leonard Woolf, “Quack, Quack! or Having it Both Ways”: a review of C. E.M. Joad, «Counterattack from the East: The Philosophy of Radhakrishnan».– London: Allen and Unwin, 1932 // “New Statesman and Nation”, vol. 6, no. 145 (2 December 1933), pp. 702 – 4. (a note from CWSA, volume 28)