Sri Aurobindo

Letters of Sri Aurobindo

CWSA 35

Fragment ID: 8946

Answers Not Meant Equally for All [1]

I should like to say, in passing, that it is not always safe to apply practically to oneself what has been written for another. Each sadhak is a case by himself and one cannot always or often take a mental rule and apply it rigidly to all who are practising the Yoga. What I wrote to X was meant for X and fits his case; but supposing a sadhak with a different (coarse) vital nature unlike X’s were in question, I might say to him something that might seem the very opposite, “Sit tight on your lower vital propensities, throw out your greed for food,– it is standing as a serious obstacle in your way: it would be better for you to be ascetic in your habits than vulgarly animal in this part as you are now.” To one who is not taking enough food or sleep and rest in the eagerness of his spirit, I might say “Eat more, sleep more, rest more; do not overstrain yourself or bring an ascetic spirit into your tapasya.” To another with the opposite excess I might speak a contrary language. Each sadhak has a nature or turn of nature of his own and the movement of the Yoga of two sadhaks, even when there are some resemblances between them, is seldom exactly the same.

Again in applying some truth that is laid down it is necessary to give it its precise meaning. It is quite true that “in our path the attitude is not one of forceful suppression, nigraha”; it is not coercion according to a mental rule or principle on an unpersuaded vital being. But that does not mean either that the vital has to go its own way and do according to its fancy. It is not coercion that is the way, but an inner change, in which the lower vital is led, enlightened and transformed by a higher consciousness which is detached from the objects of vital desire. But in order to let this grow an attitude has to be taken in which a decreasing importance has to be attached to the satisfaction of the claims of the lower vital, a certain mastery, saṃyama, being above any clamour of these things, limiting such things as food to their proper place. The lower vital has its place, it is not to be crushed or killed, but it has to be changed, “caught hold of by both ends”, at the upper end a mastery and control, at the lower end a right use. The main thing is to get rid of attachment and desire; it is then that an entirely right use becomes possible. By what actual steps, in what order, through what processus this mastery of the lower vital shall come depends on the nature, the stress of development, the actual movement of the Yoga.

It is not the eating or the not eating of mohan bhoga that is the important point – (actually when I gave X what you call his permit, I was thinking of X and not of anybody else). What is important is how that or any of these food matters affects you, what is your inner condition and how any such indulgence, cooking or eating, stands or does not stand in the way of its progress and change, what is best for you as a Yogic discipline. One rule for you I can lay down, “Do not do, say or think anything which you would want to conceal from the Mother.” And that answers the objections that rose within you – from your vital, is it not? – against bringing “these petty things” to the Mother’s notice. Why should you think that the Mother would be bothered by these things or regard them as petty? If all the life is to be Yoga, what is there that can be called petty or of no importance? Even if the Mother does not answer, to have brought any matter of your action and self-development before her in the right spirit means to have put it under her protection, in the light of the Truth, under the rays of the Power that is working for the transformation – for immediately those rays begin to play and to act on the thing brought to her notice. Anything within that advises you not to do it when the spirit in you moves you to do it, may very well be a device of the vital to avoid the ray of the Light and the working of the Force. It may also be observed that if you open yourself to the Mother by putting the movements of any part of you under her observation, that of itself creates a relation, a personal closeness with her other than that which her general, silent or not directly invited action maintains with all the sadhaks.

All this, of course, if you feel ready for this openness, if the spirit moves you to lay what is in you bare before her. For it is then that it is fruitful – when it comes from within and is spontaneous and true.

18 May 1932