Sri Aurobindo
Letters on Himself and the Ashram
The Complete Works of Sri Aurobindo. Volume 35
Human Relations and the Ashram
Women in the Ashram [6]
The tendency you speak of, to leave the family and
social life for the spiritual life, has been traditional in India for the last
2000 years and more — chiefly among men, it touches only a very small number of
women. It must be remembered that Indian social life has subordinated almost
entirely the individual to the family. Men and women do not marry according to
their free will; their marriages are mostly arranged for them while they are
still children. Not only so, but the mould of society has been long of an almost
iron fixity putting each individual in his place 
and
expecting him to conform to it. You speak of issues and a courageous solution,
but in this life there are no problems and issues and no call for a solution — a
courageous solution is only possible where there is freedom of the personal
will; but where the only solution (if one remains in this life) is submission to
the family will, there can be nothing of that kind. It is a secure life and can
be happy if one accommodates oneself to it and has no unusual aspirations beyond
it or is fortunate in one’s environment; but it has no remedy for or escape from
incompatibilities or any kind of individual frustration; it leaves little room
for initiative or free movement or any individualism. The only outlet for the
individual is his inner spiritual or religious life and the recognised escape is
the abandonment of the saṃsāra, the family life, by
some kind of Sannyasa. The Sannyasi, the Vaishnava Vairagi or the Brahmachari
are free; they are dead to the family and can live according to the dictates of
the inner spirit. Only if they enter into an order or asram, they have to abide
by the rules of the order, but that is their own choice, not a responsibility
which has been laid on them without their choice. Society recognised this door
of escape from itself; religion sanctioned the idea that distaste for the social
or worldly life was a legitimate ground for taking up that of the recluse or
religious wanderer. But this was mainly for men; women, except in old times
among the Buddhists who had their convents and in later times among the
Vaishnavas, had little chance of such an escape unless a very strong spiritual
impulse drove them which would take no denial. As for the wife and children left
behind by the Sannyasi, there was little difficulty, for the joint family was
there to take up or rather to continue their maintenance.
At present what has happened is that the old framework
remains, but modern ideas have brought a condition of inadaptation, of unrest,
the old family system is breaking up and women are seeking in more numbers the
same freedom of escape as men have always had in the past. That would account
for the cases you have come across — but I don’t think the number of such cases
can be as yet at all considerable, it is quite a new phenomenon; the admission
of women to Asrams is itself a novelty. The
extreme unhappiness of a mental and vital growth which does not fit in with the
surroundings, of marriages imposed that are unsuitable and where there is no
meeting-point between husband and wife, of an environment hostile and intolerant
of one’s inner life and on the other hand the innate tendency of the Indian mind
to seek a refuge in the spiritual or religious escape will sufficiently account
for the new development. If society wants to prevent it, it must itself change.
As to individuals, each case must be judged on its own merits; there is too much
complexity in the problem and too much variation of nature, position, motives
for a general rule.
I have spoken of the social problem in general terms
only. In the conduct of the Asram, we have had many applications obviously
dictated by an unwillingness to face the difficulties and responsibilities of
life — naturally ignored or refused by us, but these have been mostly from men;
there have been recently only one or two cases of women. Otherwise women have
not applied usually on the ground of an unhappy marriage or difficult
environment. Most often married sadhikas have followed or accompanied their
husbands on the ground of having already begun to practise Yoga; others have
come after fulfilling sufficiently the responsibilities of married life; in two
or three cases there has been a separation from the husband but that was long
before their coming here. In some cases there have been no children, in others
the children have been left with the family. These cases do not really fall in
the category of those you mention. Some of the sadhaks have left wife and family
behind, but I do not think in any case the difficulties of life were the motive
of their departure. It was rather the idea that they had felt the call and must
leave all to follow it.
27 June 1937