In the integral Yoga, the integral life down even to the smallest detail has to be transformed, to be divinised. There is nothing here that is insignificant, nothing that is indifferent. You cannot say, “When I am meditating, reading philosophy or listening to these conversations I will be in this condition of an opening towards the Light and call for it, but when I go out to walk or see friends I can allow myself to forget all about it.” To persist in this attitude means that you will remain untransformed and never have the true union; always you will be divided; you will have at best only glimpses of this greater life. For although certain experiences and realisations may come to you in meditation or in your inner consciousness, your body and your outer life will remain unchanged. An inner illumination that does not take any note of the body and the outer life, is of no great use, for it leaves the world as it is. This is what has continually happened till now. Even those who had a very great and powerful realisation withdrew from the world to live undisturbed in inner quiet and peace; the world was left to its ways, and misery and stupidity, Death and Ignorance continued, unaffected, their reign on this material plane of existence. For those who thus withdraw, it may be pleasant to escape from this turmoil, to run away from the difficulty and to find for themselves a happy condition elsewhere; but they leave the world and life uncorrected and untransformed; and their own outer consciousness too they leave unchanged and their bodies as unregenerate as ever. Coming back to the physical world, they are likely to be worse there than even ordinary people; for they have lost the mastery over material things, and their dealing with physical life is likely to be slovenly and helpless in its movements and at the mercy of every passing force.
An ideal of this kind may be good for those who want it, but it is not our Yoga. For we want the divine conquest of this world, the conquest of all its movements and the realisation of the Divine here. But if we want the Divine to reign here we must give all we have and are and do here to the Divine. It will not do to think that anything is unimportant or that the external life and its necessities are no part of the Divine Life. If we do, we shall remain where we have always been and there will be no conquest of the external world; nothing abiding there will have been done.
28 April 1929
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We want an integral transformation, the transformation of the body and all its activities.
Formerly, when one spoke of transformation one meant solely the transformation of the inner consciousness. One tried to discover in oneself this deep consciousness and rejected the body and its activities like an encumbrance and a useless thing, in order to attend only to the inner movement. Sri Aurobindo declared that this was not enough; the Truth demanded that the material world should also participate in this transformation and become an expression of the deeper Truth. But when people heard this, many thought that it was possible to transform the body and its activities without bothering in the least about what was happening within — naturally this is not quite true. Before you can undertake this work of physical transformation, which of all things is the most difficult, your inner consciousness must be firmly established, solidly established in the Truth, so that this transformation may be the final expression of the Truth — “final” for the moment at least.
The starting-point of this transformation is receptivity, we have already spoken about it. That is the indispensable condition for obtaining the transformation. Then comes the change of consciousness. This change of consciousness and its preparation have often been compared with the formation of the chicken in the egg: till the very last second the egg remains the same, there is no change, and it is only when the chicken is completely formed, absolutely alive, that it itself makes with its little beak a hole in the shell and comes out. Something similar takes place at the moment of the change of consciousness. For a long time you have the impression that nothing is happening, that your consciousness is the same as usual, and, if you have an intense aspiration, you even feel a resistance, as though you were knocking against a wall which does not yield. But when you are ready within, a last effort — the pecking in the shell of the being — and everything opens and you are projected into another consciousness.
I said that it was a revolution of the basic equilibrium, that is, a total reversal of consciousness comparable with what happens to light when it passes through a prism. Or it is as though you were turning a ball inside out, which cannot be done except in the fourth dimension. One comes out of the ordinary three-dimensional consciousness to enter the higher four-dimensional consciousness, and into an infinite number of dimensions. This is the indispensable starting-point. Unless your consciousness changes its dimension, it will remain just what it is with the superficial vision of things, and all the profundities will escape you.[…] After this inner opening and this identification with the Presence in the psychic centre, you see things from within outwards, and the outer existence becomes an expression, more or less deformed, of what you see within: you are aware of the inner existence of beings and their form; their outer existence is only a more or less deformed expression of this inner truth. And it is because of this that I say that the basic equilibrium is completely changed. Instead of being outside the world and seeing it as something outside you, you are inside the world and see outer forms expressing in a more or less clumsy fashion what is within, which for you is the Truth.
4 January 1951
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You are told: there is only one reality, and all that is, is only a multiple expression of a single reality. Therefore, all the divine manifestations, all the forms it has taken in the course of time, all the names which men have given it, are only manifestations, forms and names of one sole, unique Godhead.
As human beings are very limited, it is usually easier for them to follow one path rather than another. But that is just a tiny little beginning; and if one wants to attain the heights, one must be able to find the Divine equally through all the paths, and understand that it is the sole and same Divine, whatever the different appearances may be.
This is what Sri Aurobindo tells you: that you cannot stop, you cannot be satisfied until you have felt absolutely concretely that there is only one single Divine, there is only one single Reality, and that, from whatever angle It is seen or whatever path is taken to attain It, it will always be one sole and same thing which you will meet. So one who is developed enough, vast enough to be able to follow what we call the Integral Yoga, must have the capacity to approach the Divine by all possible paths. If he doesn’t want to follow them himself because it takes time… though there is a certain degree of development which enables one in a few days or a few hours to follow a path which would otherwise take a whole lifetime… still, if one has no taste for this kind of gymnastics, at least one should have an understanding open enough to be aware that all this is fundamentally one sole and identical thing. And whether you give it this name or that or no name at all, you understand, or several names, you are always speaking of the same thing which is the single Divine who is all things.
Don’t you catch it?
It is only the mind and the limited human consciousness which make distinctions. And through these differences you get into a confusion. You distinguish only by differences, and differences mean just the illusory outer consciousness. As soon as you really enter within, you immediately have the sense of a total identity and all these divergences seem absolutely ridiculous to you.
23 November 1955
