Sri Aurobindo
Essays Divine and Human
Writings from Manuscripts. 1910 – 1950
Natural and Supernatural Man
The Evolutionary Aim in Yoga
In the Katha1 Upanishad there occurs one of those powerful and pregnant phrases, containing a world of meaning in a point of verbal space, with which the Upanishads are thickly sown.
Yogo hi prabhavapyayau.
For Yoga is the beginning and ending of things.
In the Puranas the meaning of the phrase is underlined and developed.
By Yoga God made the world, by Yoga He will draw it into Himself in the end.
But not only the original creation and final dissolution of the universe, all great changes of things, creations, evolutions, destructions are effected by the essential process of Yoga, tapasya.
In this ancient view Yoga presents itself as the effective, perhaps the essential and real executive movement of Nature herself in all her processes.
If this is so in the general workings of Nature, if that is to say, a divine Knowledge and a divine Will in things by putting itself into relation with objects is the true cause of all force and effectuality, the same rule should hold good in human activities.
It should hold good especially of all conscious and willed processes of psychological discipline, — Yogic systems, as we call them; Yoga can really be nothing but a consummate and self-conscious natural process intended to effect rapidly objects which the ordinary natural movement works out slowly, in the tardy pace of a secular or even millennial evolution.
There is an apparent difference.
The aim put before us in Yoga is God; the aim of Nature is to effect supernature; but these two aims are of one piece and intention.
God and supernature are only one the real and the other the formal aspect of the one unattainable fulfilment towards which our human march is in its ascent directed.
Yoga for man is the upward working of Nature liberated from slow evolution and long relapses and self-conscious in divine or human knowledge.
God is That which is the All and yet exceeds and transcends the All; there is nothing in existence which is not God, but 
God is neither the sum of existence nor anything in that sum, except symbolically, in image to His own consciousness.
In other words, everything that exists, separately, is a particular symbol and the whole sum of existence is a general symbol which tries to translate the untranslatable existence, God, into the terms of world-consciousness.
It is intended to try, it is not intended to succeed; for the moment it succeeds, it ceases to be itself and becomes that untranslatable something from which it started, God.
No symbol is intended to express God perfectly, not even the highest; but it is the privilege of the highest symbols to lose in Him their separate definiteness, cease to be symbols and become in consciousness that which is symbolised.
Humanity is such a symbol or eidolon of God; we are made, to use the Biblical phrase, in His image; and by that is meant not a formal image, but the image of His being and personality; we are of the essence of His divinity and of the quality of His divinity; we are formed in the mould and bear the stamp of a divine being and a divine knowledge.
In everything that exists phenomenally, or, as I shall prefer to say, going deeper into the nature of things, symbolically, there are two parts of being, thing in itself and symbol, Self and Nature, res (thing that is) and factum (thing that is done or made), immutable being and mutable becoming, that which is supernatural to it and that which is natural.
Every state of existence has some force in it which drives it to transcend itself.
Matter moves towards becoming life, Life travails towards becoming Mind, Mind aspires towards becoming ideal Truth, Truth rises towards becoming divine and infinite Spirit.
The reason is that every symbol, being a partial expression of God, reaches out to and seeks to become its own entire reality; it aspires to become its real self by transcending its apparent self.
Thing that is made, is attracted towards thing that is, becoming towards being, the natural towards the supernatural, symbol towards thing-in-itself, Nature towards God.
The upward movement is, then, the means towards self-fulfilment in this world; but it is not imperative on all objects.
For there are three conditions for all changeable existences, the upward ascension, the arrested status and the downward lapse.
Nature in its lower states moves upward indeed in the mass, but seeks the final salvation for only a limited number of its individuals.
It is not every form of matter that organises life although every form of matter teems with the spirit of life and is full of its urgent demand for release and self-manifestation.
Not every form of life organises mind, although in all forms of life mind is there, insistent, seeking for its escape and self-expression.
Nor is every mental being fitted to organise the life of ideal truth, although in every mental being, in dog and ape and worm no less than in man, the imprisoned spirit of truth and knowledge seeks for its escape and self-expression.
Nature in each realised state of her2 building seeks first to assure the natural existence of her creatures in that state; only after this primary aim is accomplished does she seek through the best fitted of them to escape from her works, to break down what she has built and arrive at something beyond.
It is not till she reaches man that she arrives at a type of being of which every individual is essentially capable of realising not only the natural but the supernatural within it; and even this is true with modifications, with qualifications.
But of this it will be better to speak at greater length in another connection.
Nevertheless, it remains true that the upward movement is the master movement of Nature; arrested status is a lower fulfilment, and if perfect, a transient perfection.
It is a perfection in the realms of struggle and in the style of passing forms, a fulfilment in the kingdoms of Ashanaya Mrityu, Hunger who is death, Hunger that creates and feeds upon its creations; the upward movement is that which leads up through death to immortality and realises in this earth of the body the blissful and luminous kingdom of heaven; the downward lapse is destruction, Hell, a great perdition, mahati vinashtih.
These are the three gatis or final states of becoming indicated in the Gita, uttama, madhyama and adhama, highest, middle and lowest, offered to the choice of humanity.
It is for each individual of us to choose.
For as we choose, God shall fulfil Himself in us, towards a transient human satisfaction, a divine perfection or a decomposition of our humanity into the fruitful waste-matter of Nature.
Every nature, then, is a step towards some super-nature, — towards something natural to itself, but supernatural to that which is below.
Life is supernatural to Matter, Mind supernatural to Life, Ideal Being supernatural to Mind, the Infinite Spirit supernatural to ideal being.
We must, therefore, accept the supernatural as our goal; for the tendency of our nature to the super-nature just above it is a command of the World Power to be obeyed and not rebelled against and distrusted.
It is here that Faith has its importance and Religion, when uncorrupted, its incalculable utility; for our natural mind seeks to dwell in its nature and is sceptical of supernature.
Faith and religion were provisions of the All Wise Energy to accustom the natural and merely mental man to the promptings of the ideal soul in him which seeks even now to escape out of twilight into light, out of groping into truth, out of the senses and reasoning into vision and direct experience.
The upward tendency is imposed on us and we cannot permanently resist it; at some time or another God will lay his hands on us and force us up that steep incline so difficult to our unregenerate treading.
For as surely as the animal develops towards humanity and in its most flexible types attains a kind of humanity, as surely as the ape and the ant having once appeared, man was bound to follow, so surely man develops towards godhead and in his3 more capable types approaches nearer and nearer towards godhead, attains a kind of deity, and so surely the genius and the saint having appeared man is bound to develop in himself and out of himself the superman, the siddha purusha.
For this conclusion no prophetic power or revelation is needed; it is the inevitable corollary from the previous demonstrations worked out for us in the vast laboratory of Nature.
We have to transcend Nature, to become super-Nature, but it follows from what I have said that it is by taking advantage of something still imprisoned in Nature itself, by following some line which Nature is trying to open to us that we ought to proceed.
By yielding to our ordinary nature we fall away both from Nature itself and from God; by transcending Nature we at once satisfy her strongest impulse, fulfil all her possibilities and rise towards God.
The human first touches the divine and 
then becomes the divine.
But there are those who seek to kill Nature in order to become the Self.
Shall we follow them?
No, however great and lofty be their path, however awful and dazzling their aspiration, because it is not God's4 intention in humanity and therefore not our proper dharma.
Let any say, if he will, that we have made the lower choice.
We answer in the language of the Gita, Sreyan swadharmo viguno, Better is the law of our own being though inferior, too perilous the superior law of another's being.
To obey God's will in us, is certainly more blissful, perhaps even more divine than to rise to the austere heights of the Adwaitin and the ineffable self-extinction in an indefinable Existence.
For us the embrace of Krishna is enough and the glory of the all-puissant bosom of Kali.
We have to transcend and possess Nature, not to kill her.
In any case, whatever may be the choice for exceptional individuals, it is a general path of supreme attainment for humanity that we are seeking, — for I am not proposing to you in Yoga an individual path unconcerned with the rest of mankind, — and here there can be no doubt or hesitation.
Neither the exaggerations of spirituality nor the exaggerations of materialism are our true path.
Every general movement of our humanity which seeks to deny Nature, however religious, lofty or austere, of whatever dazzling purity or ethereality, has been and will always be doomed to failure, sick disappointment, disillusionment or perversion, because it is in its nature for the mass of humanity a transient impulse of exaggeration, because it contradicts God's condition for us who set Nature there as an indispensable term for His self-fulfilment in the universe and ourselves as the supreme instruments and helpers on this earth of that divine self-fulfilment.
Every movement of humanity which bids us be satisfied with our ordinary Nature, dwell upon the earth, cease to aspire to the empyrean within us and choose rather to live like the animals looking to our mortal future before us and downwards at the earth we till, not upwards to God and our ungrasped perfection, has been and will always be doomed to weariness, petrifaction and cessation or to a quick and violent supernaturalistic reaction, because this also is for the mass of men a transient impulse 
of exaggeration and because it contradicts God's intention in us who has entered in and dwells secret in our Nature compelling us towards Him by an obscure, instinctive and overmastering attraction.
Materialistic movements are more unnatural and abnormal than ascetic and negative religions and philosophies; for these lead us upward at least, though they go too furiously fast and far for our humanity, but the materialist under the pretence of bringing us back to Nature, takes us away from her entirely.
He forgets or does not see that Nature is only phenomenally Nature, but in reality she is God.
The divine element in her is that which she most purely and really is; the rest is only term and condition, process and stage in her whole progressively developed revelation of the secret divinity.
He forgets too that Nature is evolving not evolved and what we are now can never be the term of what we shall be hereafter.
The supernatural must be by the very logic of things the end and goal of her movement.
Therefore, not to be ensnared, emmeshed and bound by Nature, and not, on the other hand, to be furious with her and destroy her, is the first thing we must learn if we are to be complete Yogins and proceed surely towards our divine perfection.
All beings, even the sages, follow after their nature and what shall coercion and torture of it, avail them?
Prakritim yanti bhutani, nigrahah kim karishyati?
And it is all so useless!
Do you feel yourself bound by her and pant for release?
In her hand alone is the key which shall unlock your fetters.
Does she stand between you and the Lord?
She is Sita; pray to her, she will stand aside and show Him to you; but presume not to separate Sita and Rama, to cast her out into some distant Lanca under the guard of giant self-tortures so that you may have Rama to yourself in Ayodhya.
Wrestle with Kali, if you will, she loves a good wrestler; but wrestle not with her unlovingly, or in mere disgust and hate; for her displeasure is terrible and though she loves the Asuras, she destroys them.
Rather go through her and under her protection, go with a right understanding of her and with a true and unfaltering Will; she will lead you on with whatever circlings, yet surely and in the wisest way, to the All-Blissful Personality and the Ineffable Presence.
Nature is the Power of God Himself, 
leading these multitudes of beings, through the night and the desert and the tracts of the foeman to their secret and promised heritage.
Supernature, then, is in every way our aim in Yoga; being still natural to the world, to transcend Nature internally so that both internally and externally we may possess and enjoy her as free and lord, swarat and samrat; being still the symbol in a world of symbol-beings, to reach through it to that which is symbolised, to realise the symbol; being still a figure of humanity, a man among men, a living body among living bodies, manus, mental beings housed in that living matter among other embodied mental beings; being and remaining in our outward parts all this that we are apparently, yet to exceed it and become in the body what we are really in the secret self, — God, spirit, supreme and infinite being, pure Bliss of divine joy, pure Force of divine action, pure Light of divine knowledge.
Our whole apparent life has only a symbolic value and is good and necessary as a becoming; but all becoming has being for its goal and fulfilment and God is the only being.
To become divine in the nature of the world and in the symbol of humanity is the perfection for which we were created.
Circa 1913
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