This second volume of letters consists of my correspondence with Sri Aurobindo during the third year of sadhana, 1935.
That is all true and I am glad you have realised it.
It is true that peace and silence can always become deeper and wider and more intense.
It is a stage of detachment and separation which is necessary in Yoga. It is only so that freedom in the work can come.
I have heard that people from outside often find the sadhaks here full of an insufferable pride and arrogance, looking on all others as outsiders far below them! If it is so, it is a most foolish and comically ridiculous attitude. ... I have said that this Yoga is “new” because it aims at a change in this world and not only beyond it and at a supramental realisation. But how does that justify a superior contempt for the spiritual realisation which is as much the aim of this Yoga as of any other?
It is the goal for most Yogas, but for us it is the beginning and basis. For it is the state of spiritual liberation which was all they wanted.
It is a matter of realisation. In the Yoga of the Gita the Cosmic Divine is realised as Vasudeva (Krishna). The Vaishnavas realise it as Vishnu, the Shaivas as Shiva, the Tantrics (Shaktas) realise the Devi (Goddess) as the Cosmic and even as the Transcendent Divine.
A spark of the higher dynamic force, I suppose.
It is a mind of thought and knowledge and spiritual perception but spontaneously seeing the truth.
It is so indeed because it is their mind and vital that put the question and the ego is always wanting to make use of the answer or the mental ignorance to distort it.
