On Himself

The Gita and Sri Aurobindo's Message

It is not a fact that the Gita gives the whole base of Sri Aurobindo's message; for the Gita seems to admit the cessation of birth in the world as the ultimate aim or at least the ultimate culmination of Yoga; it does not bring forward the idea of spiritual evolution or the idea of the higher planes and the supramental Truth-Consciousness and the bringing down of that consciousness as the means of the complete transformation of earthly life.

The idea of the Supermind, the Truth-Consciousness is there in the Rig Veda according to Sri Aurobindo's interpretation and in one or two passages of the Upanishads, but in the Upanishads it is there only in seed in the conception of the being of knowledge, vijñānamaya puruṣa, exceeding the mental, vital and physical being; in the Rig Veda the idea is there but in principle only, it is not developed and even the principle of it has disappeared from the Hindu tradition.

It is these things among others that constitute the novelty of Sri Aurobindo's message as compared with the Hindu tradition—the idea that the world is not either a creation of Maya or only a play, līlā, of the Divine, or a cycle of births in the ignorance from which we have to escape, but a field of manifestation in which there is a progressive evolution of the soul and the nature in Matter and from Matter through Life and Mind to what is beyond Mind till it reaches the complete revelation of Sacchidananda in life. It is this that is the basis of the Yoga and gives a new sense to life.

Our Yoga is not identical with the Yoga of the Gita although it contains all that is essential in the Gita's Yoga. In our Yoga we begin with the idea, the will, the aspiration of the complete surrender; but at the same time we have to reject the lower nature, deliver our consciousness from it, deliver the self involved in the lower nature by the self rising to freedom in the higher nature. If we do not do this double movement, we are in danger of

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making a tamasic and therefore unreal surrender, making no effort, no Tapas and therefore no progress; or else we may make a rajasic surrender not to the Divine but to some self-made false idea or image of the Divine which masks our rajasic ego or something still worse.

The language of the Gita in many matters seems sometimes contradictory because it admits two apparently opposite truths and tries to reconcile them. It admits the ideal of departure from saṁsāra into the Brahman as one possibility; also it affirms the possibility of living free in the Divine (in Me, it says) and acting in the world as the Jivanmukta. It is this latter kind of solution on which it lays the greatest emphasis. So Ramakrishna put the "divine souls" (Ishwarakoti) who can descend the ladder as well as ascend it higher than the Jivas (Jivakoti) who, once having ascended, have not the strength to descend again for divine work. The full truth is in the supramental consciousness and the power to work from there on life and Matter.