Early plans to Take Up External Work
(Three letters from the year 1922)
The 18th November 1922
[ = Barindra Kumar Ghose, Sri Aurobindo's younger brother.]
I understand from your letter that you need a written authority from me for the work I have entrusted to you and a statement making your position clear to those whom you have to approach in connection with it. You may show to anyone you wish this letter as your authority and I hope it will be sufficient to straighten things for you.
I have been till now and shall be for some time longer withdrawn in the practice of a Yoga destined to be a basis not for withdrawal from life, but for the transformation of human life. It is a Yoga in which vast untried tracts of inner experience and new paths of Sadhana had to be opened up and which, therefore, needed retirement and long time for its completion. But the time is approaching, though it has not yet come, when I shall have to take up a large external work proceeding from the spiritual basis of this Yoga.
It is, therefore, necessary to establish a number of centres small and few at first but enlarging and increasing in number as I go on, for training in this Sadhana, one under my direct supervision, others in immediate connection with me. Those trained there will be hereafter my assistants in the work I shall have to do, but for the present these centres will be not for external work but for spiritual training and Tapasya.
The first, which will be transferred to British India when I go there, already exists at Pondicherry, but I need funds both to maintain and to enlarge it. The second I am founding through you in Bengal. I hope to establish another in Gujerat during the ensuing year.
Many more desire and are fit to undertake this Sadhana than I can at present admit and it is only by large means being placed at my disposal that I can carry on this work which is necessary as a preparation for my own return to action.
I have empowered you to act for me in the collection of funds and other collateral matters. I have an entire confidence in you and I would request all who wish me well to put in you the same confidence.
I may add that this work of which I have spoken is both personally and in a wider sense my own and it is not being done and cannot be done by any other for me. It is separate and different from any other work that has been or is being carried on by others under my name or with my approval. It can be done by myself aided closely by those like you who are being or will in future be trained directly under me in my spiritual discipline.
Pondicherry, the 18th Nov. 1922
[ = Chittaranjan Das, one of Sri Aurobindo's Nationalist collaborators and a famous lawyer. He had defended Sri Aurobindo in the Alipore Bomb Case]
It is a long time, almost two years I think, since I have written a letter to anyone. I have been so much retired and absorbed in my Sadhana that contact with the outside world has till lately been reduced to minimum. Now that I am looking outward again, I find that circumstances lead me to write first to you. I say, circumstances because it is a need that makes me take up the pen after so long a disuse.
The need is in connection with the first outward work that I am undertaking after this long inner retirement. Barin has gone to Bengal and will see you in connection with it, but a word from me is perhaps necessary and therefore I send you through Barin this letter. I am giving also a letter of authority from which you will understand the immediate nature of the need for which I have sent him to raise funds. But I may add something to make it more definite.
I think you know my present idea and the attitude towards life and work to which it has brought me. I have become confirmed in a perception which I had always, less clearly and dynamically then, but which has now become more and more evident to me, that the true basis of work and life is the spiritual, - that is to say, a new consciousness to be developed only by Yoga. I see more and more manifestly that man can never get out of the futile circle the race is always treading until he has raised himself on to the new foundation. I believe also that it is the mission of India to make this great victory for the world.
But what precisely was the nature of the dynamic power of this greater consciousness? What was the condition of its effective truth? How could it be brought down, mobilised, organised, turned upon life? How could our present instruments, intellect, mind, life, body be made true and perfect channels for this great transformation? This was the problem I have been trying to work out in my own experience and I have now a sure basis, a wide knowledge and some mastery of the secret. Not yet its fulness and complete imperative presence - therefore I have still to remain in retirement. For I am determined not to work in the external field till I have the sure and complete possession of this new power of action, not to build except on a perfect foundation.
But still I have gone far enough to be able to undertake one work on a larger scale than before - the training of others to receive this Sadhana and prepare themselves as I have done, for without that my future work cannot even be begun. There are many who desire to come here and whom I can admit for the purpose, there are a greater number who can be trained at a distance; but I am unable to carry on unless I have sufficient funds to be able to maintain a centre here and one or two at least outside. I need therefore much larger resources than I at present command. I have thought that by your recommendation and influence you may help Barin to gather them for me. May I hope that you will do this for me?
One word to avoid a possible misunderstanding. Long ago I gave to Motilal Roy of Chandannagar the ideas and some principles and lines of a new social and economical organisation and education and this with my spiritual force behind him he has been trying to work out in his own way in his Sangha. This is quite a separate thing from what I am now writing about, my own work which I must do myself and no one can do for me.
I have been following with interest your political activities, specially your present attempt to give a more flexible and practically effective turn to the non-cooperation movement. I doubt whether you will succeed against such contrary forces, but I wish you success in your endeavour. I am most interested however in your indications about Swaraj; for I have been developing my own ideas about the organisation of a true Indian Swaraj and I shall look forward to see how far yours will fall in with mine.
lst December 1922
[ = Barindra Kumar Ghose, Sri Aurobindo's younger brother.]
I waited for your letter in order to know precisely what portions Chittaranjan wanted to publish and why [Sri Aurobindo speaks of the letter #2 above]. It turns out to be as I saw, but I wanted confirmation. I must now make clear the reasons why I hesitated to sanction the publication.
I should have had no objection to the publication of the portion about the spiritual basis of life or the last paragraph about Swaraj. But that about non-cooperation would lead, I think, to a complete misunderstanding of my real position. Some would take it to mean that I accept the Gandhi programme subject to the modifications proposed by the committee. As you know, I do not believe that the Mahatma's principle can be the true foundation or his programme the true means of bringing out the genuine freedom and greatness of India, her Swarajya and Samrajya. On the other hand others would think that I was sticking to the school of Tilakite nationalism. That also is not the fact, as I hold that school to be out of date. My own policy, if I were in the field, would be radically different in principle and programme from both, however it might coincide in certain points. But the country is not yet ready to understand its principle or to execute its programme.
Because I know this very well, I am content to work still on the spiritual and psychic plane, preparing there the ideas and forces, which may afterwards at the right moment and under the right conditions precipitate themselves into the vital and material field, and I have been careful not to make any public pronouncement as that might prejudice my possibilities of future action. What that will be will depend on developments. The present trend of politics may end in abortive unrest, but it may also stumble with the aid of external circumstances into some kind of simulacrum of self-government. In either case the whole real work will remain to be done. I wish to keep myself free for it in either case.
My interest in Das's actions and utterances apart from all question of personal friendship, arises first from the fact that the push he is giving, although I do not think it likely to succeed at present, may yet help to break the narrow and rigid cadre of the "Constructive" Bardoli programme which seems to me to construct nothing and the fetish-worship of non-cooperation as an end in itself rather than a means, and thereby to create conditions more favourable for the wide and complex action necessary to prepare the true Swarajya. Secondly, it arose from the rapidity with which he seems to be developing many of the ideas which I have long put down in my mind as essentials of the future. I have no objection to his making use privately of what I have written in the letter. But I hope he will understand why the publication of it does not recommend itself to me.
in SABCL, volume 26 "On Himself", pages 435-439
published by Sri Aurobindo Ashram - Pondicherry
diffusion by SABDA