SECTION ONE

SYNTHETIC METHOD AND INTEGRAL YOGA

The Central Aim

I DO not agree with the view that the world is an illusion, mithya. The Brahman is here as well as in the supracosmic Absolute. The thing to be overcome is the Ignorance which makes us blind and prevents us from realising Brahman in the world as well as beyond it and the true nature of existences.

12-4-1936

The Object of Integral Yoga

THE object of the Yoga is to enter into and be possessed by the Divine Presence and Consciousness, to love the Divine for the Divine's sake alone, to be tuned in our nature into the nature of the Divine, and in our will and works and life to be the instrument of the Divine. Its object is not to be a great Yogi or a Superman (although that may come) or to grab at the Divine for the sake of the ego's power,.

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pride or pleasure. It is not for Moksha, though liberation comes by it and all else may come, but these must not be our objects. The Divine alone is our object.

Inclusive Method of Integral Yoga

As regards S's question—this is not a Yoga of Bhakti alone; it is or at least it claims to be an integral Yoga, that is, a turning of all the being in all its parts to the Divine. It follows that there must be knowledge and works as well as Bhakti, and in addition, it includes a total change of the nature, a seeking for perfection, so that the nature also may become one with the nature of the Divine. It is not only the heart that has to turn to the Divine and change, but the mind also—so knowledge is necessary and the will and power of action and creation also—so works too are necessary. In this Yoga the methods of other Yogas are taken up—like this of Purusha-Prakriti, but with a difference in the final object. Purusha separates from Prakriti, not in order to abandon her, but in order to know himself and her and to be no longer her plaything, but the knower, lord and upholder of the nature; but having

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become so or even in becoming so, one offers all that to the Divine. One may begin with knowledge or with works or with Bhakti or with Tapasya of self-purification for perfection (change of nature) and develop the rest as a subsequent movement or one may combine all in one movement. There is no single rule for all, it depends on the personality and the nature. Surrender is the main power of the Yoga, but the surrender is bound to be progressive; a complete surrender is not possible in the beginning, but only a will in the being for that completeness,— in fact it takes time; yet it is only when the surrender is complete that the full flood of the sadhana is possible. Till then there must be the personal effort with an increasing reality of surrender. One calls in the power of the Divine Shakti and once that begins to come into the being, it at first supports the personal endeavour, then progressively takes up the whole action, although the consent of the sadhak continues to be always necessary. As the Force works, it brings in the different processes that are necessary for the sadhak, processes of knowledge, of Bhakti, of spiritualised action, of transformation of the nature. The idea that they cannot be combined is an error.

30-8-1937

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Necessity of Yoga in Action

THE object of the sadhana is opening of the consciousness to the Divine and the change of the nature. Meditation or contemplation is one means to this but only one means; bhakti is another; work is another. Chitta-shuddhi was preached by the Yogins as a first means towards realisation and they got by it the saintliness of the saint and the quietude of the sage but the transformation of the nature of which we speak is something more than that, and this transformation does not come by contemplation alone; works are necessary. Yoga in action is indispensable.

13-10-1934

Place of Works in Integral Yoga

I HAVE never disputed the truth of the old Yogas— I have myself had the experience of Vaishnava Bhakti and of Nirvana in the Brahman; I recognise their truth in their own field and for their own purpose—the truth of their experience so far as it goes—though I am in no way bound to accept the

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truth of the mental philosophies founded on the experience. I similarly find that my Yoga is true in its own field—a larger field, as I think—and for its own purpose. The purpose of the old is to get away from life to the Divine—so obviously, let us drop Karma. The purpose of the new is to reach the Divine and bring the fullness of what is gained into life—for that, Yoga by works is indispensable. It seems to me that there is no mystery about that or anything to perplex anybody—it is rational and inevitable. Only you say that the thing is impossible; but that is what is said about everything before it is done.

I may point out that Karmayoga is not a new but a very old Yoga; the Gita was not written yesterday and Karmayoga existed before the Gita. Your idea that the only justification in the Gita for works is that it is all an unavoidable nuisance, so better make the best use of it, is rather summary and crude. If that were all, the Gita would be the production of an imbecile and I would hardly have been justified in writing two volumes on it or the world in reading it as one of the greatest scriptures, especially for its treatment of the place of works in spiritual endeavour. There is surely more in it than that. Anyhow, your doubts whether works can lead to realisation or rather your flat and sweeping denial of the

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possibility contradicts the experience of those who have achieved this supposed impossibility. You say that work lowers the consciousness, brings you out of the inner into the outer—yes, if you consent to externalise yourself in it instead of doing works from within; but that is what one has to learn not to do. Thought and feeling also can externalise one in the same way; but it is a question of linking thought, feeling and act firmly to the inner consciousness by living there and making the rest an instrument. Difficult? Even Bhakti is not easy and Nirvana for most men more difficult than that.

I do not know why you drag in humanitarianism, activism, philanthropical  seva, etc. None of these are part of my Yoga or in harmony with my works, so they don't touch me. I never thought that politics or feeding the poor or writing beautiful poems would lead straight to Vaikuntha or the Absolute. If it were so, Romesh Dutt on one side and Baudelaire on the other would be the first to attain the Highest and welcome us there. It is not the form of the work itself or mere activity but the consciousness and Godward will behind it that are the essence of Karmayoga; the work is only the necessary instrumentation for the union with the Master of works, the transit to the pure will and power of Light from the will and power of the Ignorance.

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Finally, why suppose that I am against meditation or bhakti? I have not the slightest objection to your taking either or both as the means of approach to the Divine. Only I saw no reason why anyone should fall foul of works and deny the truth of those who have reached, as the Gita says, through works perfect realisation and oneness of nature with the Divine, samsiddhim sadharmyam (as did Janaka and others)—simply because he himself cannot find or has not yet found their deeper secret—hence my defence of works.

;23-12-1934

Works and Meditation

(1)

THE including of the outer consciousness in the transformation is of supreme importance in this Yoga—meditation cannot do it. Meditation can deal only with the inner being. So work is of primary importance—only it must be done with the right attitude and in the right consciousness, then it is as fruitful as any meditation can be.

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Works and Meditation

(2)

WORK by itself is only a preparation, so is meditation by itself, but work done in the increasing Yogic consciousness is a means of realisation as much as meditation is.... I have not said, I hope, that work only prepares. Meditation also prepares for the direct contact. If we are to do work only as a preparation and then become motionless meditative ascetics, then all my spiritual teaching is false and there is no use for Supramental realisation or anything else that has not been done in the past....

The ignorance underlying this attitude is in the assumption that one must necessarily do only work or only meditation. Either work is the means or meditation is the means, but both cannot be! I have never said, so far as I know, that meditation should not be done. To set up an open competition or a closed one between work and meditation is a trick of the dividing mind and belongs to the old Yoga. Please remember that I have been declaring all along an integral Yoga in which Knowledge, Bhakti, Works—light of consciousness, Ananda and love, will and power in works—meditation, ado- ration, service of the Divine have all their place.

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Meditation is not greater than Yoga of works nor works greater than Yoga by knowledge—both are equal.

Another thing—it is a mistake to argue from one's own very limited experience, ignoring that of others and build on it large generalisations about Yoga. This is what many do, but the method has obvious de- merits. You have no experience of major realisations through works, and you conclude that such realisations are impossible. But what of the many who have had them—elsewhere and here too in the Ashram?

Don't conclude however that I am exalting works as the sole means of realisation. I am only giving it its due place.

19-12-1934

Prayer and Meditation

PRAYER and meditation count for so much in Yoga. But the prayer must well up from the heart on a crest of emotion or aspiration, the Japa or meditation come in a live push carrying the joy or the light of the thing in it. If done mechanically and merely as a thing that ought to be done (stern grim duty!), it

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must tend towards want of interest and dryness and so be ineffective.. . .You were doing Japa too much as a means for bringing about a result, I meant too much as a device, a process laid down for getting the thing done. That was why I wanted the psychological conditions in you to develop, the psychic, the mental, for when the psychic is forward, there is no lack of life and joy in the prayer, the aspiration, the seeking, no difficulty in having the constant stream of bhakti and when the mind is quiet and inturned and upturned there is no difficulty or want of interest in meditation. Meditation, by the way, is a process leading towards knowledge and through knowledge, it is a thing of the head and not of the heart, so if you want dhyana, you can't have an aversion to knowledge. Concentration in the heart is not meditation, it is a call on the Divine, on the Beloved. This Yoga too is not a Yoga of knowledge alone, knowledge is one of its means, but its base being self-offering, surrender, bhakti, it is based in the heart and nothing can be eventually done without, this base. There are plenty of people here who do or have done Japa and base themselves on bhakti, very few comparatively who have done the "head" meditation; love and bhakti and works are usually the base; how many can proceed by knowledge? Only the few.

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Three Approaches to the Divine

MEDITATION is one means of approach to the Divine and a great way, but it cannot be called a short cut—for most it is a long and most difficult though a very high ascent. It can by no means be short unless it brings a descent, and even then it is only a foundation that is quickly laid; afterwards meditation has to build laboriously a big superstructure on that foundation. It is very indispensable but there is nothing of the short about it.

Karma is a much simpler road provided one's mind is not fixed on the Karma to the exclusion of the Divine. The aim must be the Divine and the work can only be a means. The use of poetry etc. is to keep one in contact with one's inner being and that helps to prepare for the direct contact with the inmost, but one must not stop with that, one must go on to the real thing. If one thinks of being a literary man or a poet or a painter as things worth while for their own sake, then it is no longer the Yogic spirit. That is why I have sometimes to say that our business is to be Yogis, not merely poets, painters, etc.

Love, bhakti, surrender, the psychic opening are the only short cuts to the Divine—or can be; for if the love and bhakti are too vital, then there is likely

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to be a seesaw between ecstatic expectation and viraha, abhiman, despair, etc., which makes not a short cut but a long one, a zigzag—not a straight flight—a whirling round one's own ego instead of a running towards the Divine.

Three Ways of Sadhana

I WAS quite in earnest in speaking of the progress you had made by the psychic movement and the endeavour to detect and remove the ego. I had already written to you strongly approving of that way. It is in our Yoga the way to devotion and surrender—-for it is the psychic movement that brings the constant and pure devotion and the removal of ego that makes it possible to surrender. The two things indeed go together.

The other way, which is the way to knowledge, is the meditation in the head by which there comes the opening above, the quietude or silence of the mind and the descent of peace, etc. of the higher consciousness generally till it envelops the being and fills the body and begins to take up all the movements. But this involves a passage through silence, a certain emptiness of the ordinary activities—they being

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pushed out and done as a purely superficial action —and you strongly dislike silence and emptiness.

The third way which is one of the two ways towards Yoga by works is the separation of the Purusha from the Prakriti, the inner silent being from the outer active one, so that one has two consciousnesses or a double consciousness, one behind watching and observing and finally controlling and changing the other which is active in front. But this also means living in an inner peace and silence and dealing with the activities as if they were a thing of the surface. The other way of beginning the Yoga of works is by doing them for the Divine, for the Mother, and not for oneself, consecrating and dedicating them till one concretely feels the Divine Force taking up the activities and doing them for one.

If there is any secret or key of my Yoga which you say you have not found, it lies in these methods —and, in reality, there is nothing so mysterious, impossible or even new about them in themselves. It is only the farther development at a later stage and the aim of the Yoga that are new.. But that one need not concern oneself with in the earlier stages unless one wishes to do so as a matter of mental knowledge.

11-9-1935

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Three Supports of Yoga

I HAVE always said that work done as sadhana— done, that is to say, as an outflow of energy from the Divine and offered to the Divine or work done for the sake of the Divine or work done in a spirit of devotion is a powerful means of sadhana and that such work is especially necessary in this Yoga. Work, bhakti and meditation are the three supports of Yoga. One can do with all three or two or one. There are people who can't meditate in the set way that one calls meditation, but they progress through work or through bhakti or through the two together. By work and bhakti one can develop a consciousness in which eventually a natural meditation and realisation becomes possible.

All that is quite different from N's idea of making oneself virtuous and self-controlled and pure by some mysterious innate power in the pursuit of literature. If he had asked me the question about work and sadhana, I would have answered him otherwise. Of course literature and art are or can be a first introduction to the inner being—the inner mind, inner vital; for it is from there that they come. And if one writes poems of bhakti, poems of divine seeking, etc. or creates music of that kind, it means that there is a bhakta or seeker inside who is

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supporting himself by that self-expression. But it was not from any point of view like that that N put his question and it was not from that point of view that I gave my answer. It was about some especial character-making virtue that he seemed to attribute to literature.

18-11-1936

The Central Need

IT is altogether unprofitable to enquire who or what class will arrive first or last at the goal. The spiritual path is not a field of competition or a race that this should matter. What matters is one's own aspiration for the Divine, one's own faith, surrender, selfless self-giving. Others can be left to the Divine who will lead each according to his nature. Meditation, work, bhakti are each means of preparative help towards fulfilment; all are included in this path. If one can dedicate oneself through work, that is one of the most powerful means towards the self-giving which is itself the most powerful and indispensable element of the sadhana.

To cleave to the path means to follow it without

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leaving it or turning aside. It is a path of self-offering of the whole being in all its parts, the offering of the thinking mind and the heart, the will and actions, the inner and the outer instruments so that .one may arrive at the experience of the Divine, the Presence within, the psychic and spiritual change. The more one gives of oneself in all ways, the better for the sadhana. But all cannot do it to the same extent, with the same rapidity, in the same way. How others do it or fail to do it should not be one's concern—how to do it faithfully oneself is the one thing important.

8-8-1936

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