Sri Aurobindo
Letters of Sri Aurobindo
CWSA 27
Poetry and Sadhana [3]
What I wrote to you about poetry was an entirely general answer to the question of the relation of poetry to sadhana. I wrote how poetry could be part of sadhana and under what conditions, what were its limitations and also that it could not be a substitute for sadhana. I made no personal application; I have not said or suggested anywhere that the ideas or bhakti expressed in your poetry were humbug or hypocrisy and I have not said or suggested anywhere that all our labour on you had been wasted and gone for nothing. These absurd ideas, like all the rest, are imaginations and inventions of the vital ego foisted by it on your mind in order to justify its pressure on you to leave Pondicherry and the Yoga.
I understood from what you had written and said before that you wanted to concentrate altogether on the sadhana – to do what I call “the gathering up of the whole life and nature and turning it towards the one aim”, and I wrote that the lack of this was the defect of the majority of the sadhaks here. What I wrote implied therefore an approval of your resolution. No doubt, it implied also that you had not yet made this total gathering up and turning; if you had, there would have been no need of this resolution of yours and no room for it. If your whole life and every part of your being has already been gathered up and entirely consecrated to the Divine, then you are on the perfect way and there is obviously no need of any change in your way 
of life or your sadhana. But this can be said of very few in the Ashram. But that does not mean that all the people in the Ashram except a few are insincere and that all our work on them has been thrown away. What it means is that for our work to be fully done, for the decisive realisations and the complete inner and outer change, the entire gathering up and turning of the whole life and nature is indispensable and that if it is only partially done, it is a defect in the sadhana and stands in the way of a full working and decisive and total change of the consciousness. If your whole vital nature and all the movements of your outer life had been already gathered up and turned towards the Divine alone without any other aim or interest, how is it that this vital revolt came about? And how is it that it whirls furiously around such things as the refusal of an easy chair or an almirah or of a special room which the Mother has reserved for another purpose? Or around the gossip of sadhaks and what this one may have said or that one may have said or the attitude of sadhaks towards you? It is evident that the part of your vital which was concerned with these outward things or with the outward contacts with others was not yet turned solely towards the one aim, that it was still interested and affected by these things which have nothing to do with the realisation of the Divine or with Yoga.
It is quite true that when you first came, the Mother was not in favour of your staying and taking up the Yoga here, for you had then a very strong obscurity and impurity in your vital nature and this could easily make the Yoga too difficult for you and create serious trouble. When however you persisted in staying, we gave you your opportunity as we had done in similar cases before. For it is always possible for the psychic being to prevail, if it is determined to do so, over the difficulties of the vital nature, even though it may mean severe inner struggles for a time. This concession was justified by certain results; you opened in a remarkable way into the inner being by the poetic aspiration and you had experiences which strengthened the psychic call and created a psychic and mental basis for your sadhana. Even you were able to throw out from the vital the sexual obsession which 
had been one of the chief difficulties there.1