Chapter 14Transformation in the Integral Yoga · Spiritualisation and Transformation

Spiritualisation means the descent of the higher peace, force, light, knowledge, purity, Ananda etc. which belong to any of the higher planes from Higher Mind to Overmind, for in any of these the Self can be realised. It brings about a subjective transformation; the instrumental Nature is only so far transformed that it becomes an instrument for the Cosmic Divine to get some work done while the self within remains calm and free and united to the Divine. But this is an incomplete individual transformation — the full transformation of the instrumental Nature can only come when the Supramental change takes place. Till then the nature remains full of many imperfections, but the self in the higher planes does not mind them, as it is itself free and unaffected. The inner being down to the inner physical can also become free and unaffected. The Overmind is subject to limitations in the working of the effective Knowledge, limitations in the working of the Power, subjection to a partial and limited Truth, etc. It is only in the supermind that the full Truth consciousness comes into being.

* There are many planes above man’s mind — the supramental is not the only one, and on all of them the self can be realised, — for they are all spiritual planes.

Mind, vital and physical are inextricably mixed together only in the surface consciousness — the inner mind, inner vital, inner physical are separate from each other. Those who seek the self by the old Yogas separate themselves from mind, life and body and realise the self apart from these things. It is perfectly easy to separate mind, vital and physical from each other without the need of supermind. It is done by the ordinary Yogas.

The difference between this and the old Yogas is not that they are incompetent and cannot do these things — they can do them perfectly well — but that they proceed from realisation of self to Nirvana or some Heaven and abandon life, while this does not abandon life. The supramental is necessary for the self. One must realise self first — only afterwards can one realise the supermind.

* In the former Yogas it was the experience of the spirit which is always free and one with the Divine that was sought. The nature had to change only enough to prevent its being an obstacle to that knowledge and experience. The complete change down to the physical was only sought for by a few and then more as a “siddhi” than anything else, not as the manifestation of a new Nature in the earth consciousness.

* I do not know that any except a very few great Yogis have really changed their outer nature. In all the Asrams I have seen people were just as others except for certain specific moral con-trols put on certain kinds of outer action (food, sex etc.), but the general nature was the human nature (as in the story of Narad and Janaka). It is even a theory of the old Yogas that the pr¯arabdha karma and therefore necessarily the permanent elements of external character do not change — only one gets the inner realisation and separates oneself from it so that it drops off at death like a soiled robe and leaves the spirit free to enter into Nirvana. Our object is a spiritual change and not merely an ethical control, but this can only come first by a spiritual rejection from within and then by a supramental descent from above.

* Sri Aurobindo2 has no remarks to make on Huxley’s comments with which he is in entire agreement. But in the phrase “to its heights we can always reach” very obviously “we” does not refer to humanity in general but to those who have a sufficiently developed inner spiritual life.3 It is probable that Sri Aurobindo was thinking of his own experience. After three years of spiritual effort with only minor results he was shown by a Yogi the way to silence his mind. This he succeeded in doing entirely in two or three days by following the method shown. There was an entire silence of thought and feeling and all the ordinary move-ments of consciousness except the perception and recognition of things around without any accompanying concept or other reaction. The sense of ego disappeared and the movements of the ordinary life as well as speech and action were carried on by some habitual activity of Prakriti alone which was not felt as belonging to oneself. But the perception which remained saw all things as utterly unreal; this sense of unreality was overwhelming and universal. Only some undefinable Reality was perceived as true which was beyond space and time and unconnected with any cosmic activity but yet was met wherever one turned. This condition remained unimpaired for several months and even when the sense of unreality disappeared and there was a return to participation in the world-consciousness, the inner permanently behind all surface movements and the essence of the realisation itself was not lost. At the same time an experience intervened; something else than himself took up his dynamic activity and spoke and acted through him but without any personal 2 In this letter to a disciple living outside the Ashram, Sri Aurobindo refers to himself in the third person. — Ed. 3 In his book The Perennial Philosophy (London: Chatto and Windus, 1946, p. 74), Aldous Huxley quoted and commented on the following passage by Sri Aurobindo: “The touch of Earth is always reinvigorating to the son of Earth, even when he seeks a supraphysical Knowledge. It may even be said that the supraphysical can only be really mastered in its fullness — to its heights we can always reach — when we keep our feet firmly on the physical. ‘Earth is His footing,’ says the Upanishad whenever it images the Self that manifests in the universe.” The Life Divine, volume 21 of THE COMPLETE WORKS OF SRI AUROBINDO, pp. 13– 14. — Ed.

thought or initiative. What this was remained unknown until Sri Aurobindo came to realise the dynamic side of the Brahman, the Ishwara, and felt himself moved by that in all his sadhana and action. These realisations and others which followed upon them, such as that of the Self in all and all in the Self and all as the Self, the Divine in all and all in the Divine, are the heights to which Sri Aurobindo refers and to which he says we can always rise; for they presented to him no long or obstinate difficulty. The only real difficulty which took decades of spiritual effort to carry out towards completeness was to apply the spiritual knowledge utterly to the world and to the surface psychological and outer life and to effect its transformation both on the higher levels of Nature and on the ordinary mental, vital and physical levels down to the subconscience and the basic Inconscience and up to the supreme Truth-consciousness or Supermind in which alone the dynamic transformation could be entirely integral and absolute.