Sri Aurobindo

Letters of Sri Aurobindo

Second Series

Fragment ID: 20816

It is evident that you still cherish some misunderstanding about peace and joy and Ananda. (Peace, by the way, is not joy – for peace can be there even when joy is quiescent). It is not a fact that one ought not to pray or aspire for peace or spiritual joy. Peace is the very basis of all the siddhi in the Yoga, and why should not one pray or aspire for foundation in the Yoga? Spiritual joy or a deep inner happiness (not disturbed even when there come superficial storms or perturbations) is a constant concomitant of contact or union with the Divine, and why should it be forbidden to pray or aspire for contact with the Divine and the joy that attends it? As for Ananda, I have already explained that I mean by Ananda something greater than peace or joy, something that, like Truth and Light, is the very nature of the supramental Divine. It can come by frequent inrushes or descents, partially or for a time even now, but it cannot remain in the system so long as the system has not been prepared for it. Meanwhile, peace and joy can be there permanently, but the condition of this permanence is that one should have the constant contact or indwelling of the Divine, and this comes naturally not to the outer mind or vital but to the inner soul or psychic being. Therefore one who wants his Yoga to be a path of peace or joy must be prepared to dwell in his soul rather than in his outer mental and emotional nature.

I objected in a former letter not to aspiration but to a demand, to making peace, joy or Ananda a condition for following the Yoga. And it is undesirable because if you do so, then the vital, not the psychic, takes the lead. When the vital takes the lead, then unrest, despondency, unhappiness can always come, since these things are the very nature of the vital – the vital can never remain constantly in joy and peace, for it needs their opposites in order to have the sense of the drama of life. And yet when unrest and unhappiness come, the vital at once cries, “I am not given my due, what is the use of my doing the Yoga?” Or else, it makes a gospel of its unhappiness and says that the path to fulfilment must be a tragic road through the desert. And yet it is precisely this predominance of the vital in us that makes a necessity of the passage through the desert. If the psychic were always there in front, the desert would be no longer a desert and the wilderness would blossom with the rose.