All Life Is Yoga: Yoga and Religion

Omsriaurobindomira

All

Life

Is

Yoga

“All life is Yoga.” – Sri Aurobindo

Yoga and Religion

Sri Aurobindo | The Mother

SRI AUROBINDO

DIGITAL EDITION

Copyright 2020

AURO MEDIA

Verlag und Fachbuchhandel

Wilfried Schuh

www.auro.media

eBook Design

SRI AUROBINDO DIGITAL EDITION

Germany, Berchtesgaden

ALL LIFE IS YOGA

Yoga and Religion Selections from the Works of Sri Aurobindo and The Mother First edition 2020 ISBN 978-3-96387-056-9

© Photos and selections of the works of Sri Aurobindo and the Mother:

Sri Aurobindo Ashram Trust

Puducherry, India

Flower on the cover:

Wrightia tinctoria. White. Spiritual significance and explanation given by the Mother: Religious thought Can only be utilised when it is freed from the influence of religions.

Publisher’s Note

This is one in a series of some e-books created by SRI AUROBINDO DIGITAL EDITION and published by AURO MEDIA under the title All Life Is Yoga. Our effort is to bring together, from Sri Aurobindo and the Mother, simple passages with a practical orientation on specific subjects, so that everyone may feel free to choose a book according to his inner need. The topics cover the whole field of human activity, because true spirituality is not the rejection of life but the art of perfecting life.

While the passages from Sri Aurobindo are in the original English, most of the passages from the Mother (selections from her talks and writings) are translations from the original French. We must also bear in mind that the excerpts have been taken out of their original context and that a compilation, in its very nature, is likely to have a personal and subjective approach. A sincere attempt, however, has been made to be faithful to the vision of Sri Aurobindo and the Mother. These excerpts are by no means exhaustive.

Bringing out a compilation from the writings of Sri Aurobindo and the Mother, which have a profound depth and wideness unique, is a difficult task. The compiler’s subjective tilt and preferences generally result in highlighting some aspects of the issues concerned while the rest is by no means less significant. Also without contexts of the excerpts the passages reproduced may not fully convey the idea – or may be misunderstood or may reduce a comprehensive truth into what could appear like a fixed principle.

The reader may keep in mind this inherent limitation of compilations; compilations are however helpful in providing an introduction to the subject in a handy format. They also give the readers a direct and practical feel of some of the profound issues and sometimes a mantric appeal, musing on which can change one’s entire attitude to them.

The excerpts from the writings of Sri Aurobindo and the Mother carry titles and captions chosen by the editor, highlighting the theme of the excerpts and, whenever possible, borrowing a phrase from the text itself. The sources of the excerpts are given at the end of each issue.

We hope these compilations will inspire the readers to go to the complete works of Sri Aurobindo and the Mother and will help them to mould their lives and their environments towards an ever greater perfection.

“True spirituality is not to renounce life, but to make life perfect with a Divine Perfection.” – The Mother

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ContentsTitle PageCopyrightPublisher’s NoteQuotationsI. WORDS OF THE MOTHER1. Difference Between Yoga and Religion2. Nature of Religion3. A Fundamental Error in Religion4. Nature of Yoga5. Freedom and Fatality: The Aim of Yoga6. A Story of Two Clergy Men on a Boat7. Atmosphere in Religious Monuments8. Hell and Heaven Created by Religions9. Renunciation and Nirvana Idea in Religions10. Difference Between Morality and Spirituality11. Is Sri Aurobindo’s Teaching a New Religion?12. The Future of ReligionsII. WORDS OF SRI AUROBINDO1. What is Spirituality?2. Ordinary Life, Religious Life and Spiritual Life3. What is Religion?4. Questions and Answers5. Religious Fanaticism6. Religion as the Law of Life7. The Spiritual RevolutionAPPENDIXReferencesGuideCoverTable of ContentsStart Reading

Essentially, Yoga is a generic name for the processes and the result of processes by which we transcend or shred off our present modes of being and rise to a new, a higher, a wider mode of consciousness which is not that of the ordinary animal and intellectual man. Yoga is the exchange of an egoistic for a universal or cosmic consciousness lifted towards or informed by the supra-cosmic, transcendent Unnameable who is the source and support of all things. Yoga is the passage of the human thinking animal towards the God-consciousness from which he has descended. — Sri Aurobindo

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We call “religion” any concept of the world or the universe which is presented as the exclusive Truth in which one must have absolute faith, generally because this Truth is declared to be the result of a revelation. — The Mother

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Part I

The time of religions is over. We have entered the age of universal spirituality, of spiritual experience in its initial purity. — The Mother

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Chapter 1
Difference Between Yoga and Religion

Sweet Mother, what is the difference between yoga and religion?

Ah! my child... it is as though you were asking me the difference between a dog and a cat! (Long silence)

Imagine someone who, in some way or other, has heard of something like the Divine or has a personal feeling that something of the kind exists, and begins to make all sorts of efforts: efforts of will, of discipline, efforts of concentration, all sorts of efforts to find this Divine, to discover what He is, to become acquainted with Him and unite with Him. Then this person is doing yoga.

Now, if this person has noted down all the processes he has used and constructs a fixed system, and sets up all that he has discovered as absolute laws – for example, he says: the Divine is like this, to find the Divine you must do this,make this particular gesture, take this attitude, perform this ceremony, and you must admit that this is the truth, you must say, “I accept that this is the Truth and I fully adhere to it; and your method is the only right one, the only one which exists” – if all that is written down, organised, arranged into fixed laws and ceremonies, it becomes a religion.

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Chapter 2
Nature of Religion

What is exactly the nature of religion? Is it an obstacle in the way of the spiritual life?

Religion belongs to the higher mind of humanity. It is the effort of man’s higher mind to approach, as far as lies in its power, something beyond it, something to which humanity gives the name God or Spirit or Truth or Faith or Knowledge or the Infinite, some kind of Absolute, which the human mind cannot reach and yet tries to reach. Religion may be divine in its ultimate origin; in its actual nature it is not divine but human. In truth we should speak rather of religions than of religion; for the religions made by man are many. These different religions, even when they had not the same origin, have most of them been made in the same way. We know how the Christian religion came into existence. It was certainly not Jesus who made what is known as Christianity, but some learned and very clever men put their heads together and built it up into the thing we see. There was nothing divine in the way in which it was formed, and there is nothing divine either in the way in which it functions. And yet the excuse or occasion for the formation was undoubtedly some revelation from what one could call a Divine Being, a Being who came from elsewhere bringing down with him from a higher plane a certain Knowledge and Truth for the earth. He came and suffered for his Truth; but very few understood what he said, few cared to find and hold to the Truth for which he suffered. Buddha retired from the world, sat down in meditation and discovered a way out of earthly suffering and misery, out of all this illness and death and desire and sin and hunger. He saw a Truth which he endeavoured to express and communicate to the disciples and followers who gathered around him. But even before he was dead, his teaching had already begun to be twisted and distorted. It was only after his disappearance that Buddhism as a full-fledged religion reared its head founded upon what the Buddha is supposed to have said and on the supposed significance of these reported sayings. But soon too, because the disciples and the disciples’ disciples could not agree on what the Master had said or what he meant by his utterances, there grew up a host of sects and sub-sects in the body of the parent religion – a Southern Path, a Northern Path, a Far Eastern Path, each of them claiming to be the only, the original, the undefiled doctrine of the Buddha. The same fate overtook the teaching of the Christ; that too came to be made in the same way into a set and organised religion. It is often said that, if Jesus came back, he would not be able to recognise what he taught in the forms that have been imposed on it, and if Buddha were to come back and see what has been made of his teaching, he would immediately run back discouraged to Nirvana! All religions have each the same story to tell. The occasion for its birth is the coming of a great Teacher of the world. He comes and reveals and is the incarnation of a Divine Truth. But men seize upon it, trade upon it, make an almost political organisation out of it. The religion is equipped by them with a government and policy and laws, with its creeds and dogmas, its rules and regulations, its rites and ceremonies, all binding upon its adherents, all absolute and inviolable. Like the State, it too administers rewards to the loyal and assigns punishments for those that revolt or go astray, for the heretic and the renegade.

The first and principal article of these established and formal religions runs always, “Mine is the supreme, the only truth, all others are in falsehood or inferior.” For without this fundamental dogma, established credal religions could not have existed. If you do not believe and proclaim that you alone possess the one or the highest truth, you will not be able to impress people and make them flock to you.

This attitude is natural to the religious mind; but it is just that which makes religion stand in the way of the spiritual life. The articles and dogmas of a religion are mind-made things and, if you cling to them and shut yourself up in a code of life made out for you, you do not know and cannot know the truth of the Spirit that lies beyond all codes and dogmas, wide and large and free. When you stop at a religious creed and tie yourself in it, taking it for the only truth in the world, you stop the advance and widening of your inner soul. But if you look at religion from another angle, it need not always be an obstacle to all men. If you regard it as one of the higher activities of humanity and if you can see in it the aspirations of man without ignoring the imperfection of all man-made things, it may well be a kind of help for you to approach the spiritual life. Taking it up in a serious and earnest spirit, you can try to find out what truth is there, what aspiration lies hidden in it, what divine inspiration has undergone transformation and deformation here by the human mind and a human organisation, and with an appropriate mental stand you can get religion even as it is to throw some light on your way and to lend some support to your spiritual endeavour.

In all religions we find invariably a certain number of people who possess a great emotional capacity and are full of a real and ardent aspiration, but have a very simple mind and do not feel the need of approaching the Divine through knowledge. For such natures religion has a use and it is even necessary for them; for, through external forms, like the ceremonies of the Church, it offers a kind of support and help to their inner spiritual aspiration. In every religion there are some who have evolved a high spiritual life. But it is not the religion that gave them their spirituality; it is they who have put their spirituality into the religion. Put anywhere else, born into any other cult, they would have found there and lived there the same spiritual life. It is their own capacity, it is some power of their inner being and not the religion they profess that has made them what they are. This power in their nature is such that religion to them does not become a slavery or a bondage. Only as they have not a strong, clear and active mind, they need to believe in this or that creed as absolutely true and to give themselves up to it without any disturbing question or doubt. I have met in all religions people of this kind and it would be a crime to disturb their faith. For them religion is not an obstacle. An obstacle for those who can go farther, it may be a help for those who cannot, but are yet able to travel a certain distance on the paths of the Spirit. Religion has been an impulse to the worst things and the best; if the fiercest wars have been waged and the most hideous persecutions carried on in its name, it has stimulated too supreme heroism and self-sacrifice in its cause. Along with philosophy it marks the limit the human mind has reached in its highest activities. It is an impediment and a chain if you are a slave to its outer body; if you know how to use its inner substance, it can be your jumping-board into the realm of the Spirit.

One who holds a particular faith or who has found out some truth, is disposed to think that he alone has found the Truth, whole and entire. This is human nature. A mixture of falsehood seems necessary for human beings to stand on their legs and move on their way. If the vision of the Truth were suddenly given to them they would be crushed under the weight.

Each time that something of the Divine Truth and the Divine Force comes down to manifest upon earth, some change is effected in the earth’s atmosphere. In the descent, those who are receptive are awakened to some inspiration from it, some touch, some beginning of sight. If they were capable of holding and expressing rightly what they receive, they would say, “A great force has come down; I am in contact with it and what I understand of it, I will tell you.” But most of them are not capable of that, because they have small minds. They get illumined, possessed, as it were, and cry, “I have the Divine Truth, I possess it whole and entire.” There are now upon earth at least two dozen Christs, if not as many Buddhas; India alone can supply any number of Avatars, not to speak of minor manifestations. But in this way, the whole thing begins to look grotesque; but if you see what is behind, it is not so stupid as it seems at the first glance. The truth is that the human personality has come in contact with some Being, some Power, and under the influence of education and tradition calls it Buddha or Christ or by any other familiar name. It is difficult to affirm that it was Buddha himself or the very Christ with whom there was the contact, but none can assert either that the inspiration did not come from that which inspired the Christ or the Buddha. These human vessels may very well have received the inspiration from some such source. If they were modest and simple, they would be content to say that much and no more; they would say, “I have received this inspiration from such and such a Great One”, but instead they proclaim, “I am that Great One.” I knew one who affirmed that he was both Christ and Buddha! He had received something, had experienced a truth, had seen the Divine Presence in himself and in others. But the experience was too strong for him, the truth too great. He became half crazy and the next day went out into the streets, proclaiming that in him Christ and Buddha had become one.

One Divine Consciousness is here working through all these beings, preparing its way through all these manifestations. At this day it is here at work upon earth more powerfully than it has ever been before. There are some who receive its touch in some way, or to some degree; but what they receive they distort, they make their own thing out of it. Others feel the touch but cannot bear the force and go mad under the pressure. But some have the capacity to receive and the strength to bear, and it is they who will become the vessels of the full knowledge, the chosen instruments and agents.

If you want to appraise the real value of the religion in which you are born or brought up or to have a correct perspective of the country or society to which you belong by birth, if you want to find out how relative a thing the particular environment is into which you happened to be thrown and confined, you have only to go round the earth and see that what you think good is looked upon as bad elsewhere and what is considered as bad in one place is welcomed as good in another. All countries and all religions are built up out of a mass of traditions. In all of them you will meet saints and heroes and great and mighty personalities as well as small and wicked people. You will then perceive what a mockery it is to say, “Because I am brought up in this religion, therefore it is the only true religion; because I am born in this country, therefore it is the best of all countries.” One might as well make the same claim for his family, “Because I come of this family that has lived in the same place for so many years or so many centuries, therefore I am bound by its traditions; they alone are the ideal.”

Things have an inner value and become real to you only when you have acquired them by the exercise of your free choice, not when they have been imposed upon you. If you want to be sure of your religion, you must choose it; if you want to be sure of your country, you must choose it; if you want to be sure of your family, even that you must choose. If you accept without question what has been given you by Chance, you can never be sure whether it is good or bad for you, whether it is the true thing for your life. Step back from all that forms your natural environment or inheritance, made up and forced upon you by Nature’s blind mechanical process; draw within and look quietly and dispassionately at things. Appraise them, choose freely. Then you can say with an inner truth, “This is my family, this my country, this my religion.”

If we go a little way within ourselves, we shall discover that there is in each of us a consciousness that has been living throughout the ages and manifesting in a multitude of forms. Each of us has been born in many different countries, belonged to many different nations, followed many different religions. Why must we accept the last one as the best? The experiences gathered by us in all these many lives in different countries and varying religions, are stored up in that inner continuity of our consciousness which persists through all births. There are multiple personalities there created by these past experiences, and when we become aware of this multitude within us, it becomes impossible to speak of one particular form of truth as the only truth, one country as our only country, one religion as the only true religion. There are people who have been born into one country, although the leading elements of their consciousness obviously belong to another. I have met some born in Europe who were evidently Indians; I have met others born in Indian bodies who were as evidently Europeans. In Japan I have met some who were Indian, others who were European. And if any of them goes to the country or enters into the civilisation to which he has affinity, he finds himself there perfectly at home.

If your aim is to be free, in the freedom of the Spirit, you must get rid of all the ties that are not the inner truth of your being, but come from subconscious habits. If you wish to consecrate yourself entirely, absolutely and exclusively to the Divine, you must do it in all completeness; you must not leave bits of yourself tied here and there. You may object that it is not easy to cut away altogether from one’s moorings. But have you never looked back and observed the changes that have taken place in you in the course of a few years? When you do that, almost always you ask yourself how it was that you could have felt in the way you felt and acted as you did act in certain circumstances; at times, even, you can no longer recognise yourself in the person you were only ten years ago. How can you then bind yourself to what was or to what is or how can you fix beforehand what may or may not be in the future?

All your relations must be newly built upon an inner freedom of choice. The traditions in which you live or are brought up have been imposed on you by the pressure of the environment or by the general mind or by the choice of others. There is an element of compulsion in your acquiescence. Religion itself has been imposed on men; it is often supported by a suggestion of religious fear or by some spiritual or other menace. There can be no such imposition in your relation with the Divine; it must be free, your own mind’s and heart’s choice, taken up with enthusiasm and joy. What union can that be in which one trembles and says, “I am compelled, I cannot do otherwise”? Truth is self-evident and has not to be imposed upon the world. It does not feel the need of being accepted by men. For it is self-existent; it does not live by what people say of it or on their adherence. But one who is founding a religion needs to have many followers. The strength and greatness of a religion is adjudged by men according to the number of those that follow it, although the real greatness is not there. The greatness of spiritual truth is not in numbers. I knew the head of a new religion, the son of its founder, and heard him say once that such and such a religion took so many hundreds of years to be built up, and such another so many hundreds of years, but they within fifty years had already over four million followers. “And so you see”, he added, “what a great religion is ours!” Religions may reckon their greatness by the number of their believers, but Truth would still be Truth if it had not even a single follower. The average man is drawn towards those who make great pretensions; he does not go where Truth is quietly manifesting. Those who make great pretensions need to proclaim loudly and to advertise; for otherwise they would not attract great numbers of people. The work that is done with no care for what people think of it is not so well known, does not so easily draw multitudes. But Truth requires no advertisement; it does not hide itself but it does not proclaim itself either. It is content to manifest, regardless of results, not seeking approbation or shunning disapprobation, not attracted or troubled by the world’s acceptance or denial.