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object:4.1.2 - The Difficulties of Human Nature
book class:Letters On Yoga IV
author class:Sri Aurobindo
subject class:Integral Yoga
section class:Difficulties of the Path

Obstacles of Human Nature

There are only three fundamental obstacles that can stand in the way:

(1) Absence of faith or insufficient faith.

(2) Egoism—the mind clinging to its own ideas, the vital preferring its own desires to a true surrender, the physical adhering to its own habits.

(3) Some inertia or fundamental resistance in the consciousness, not willing to change because it is too much of an effort or because it does not want to believe in its own capacity or the power of the Divine—or for some other more subconscient reason.

You have to see for yourself which of these it is.

These obstacles are usual in the first stages of the sadhana. They are due to the nature being not yet sufficiently receptive. You should find out where the obstacle is, in the mind or the vital, and try to widen the consciousness there, call in more purity and peace and in that purity and peace offer that part of your being sincerely and wholly to the Divine Power.

In one form or another the resistance of the mind and the Prana seeking to be independent and fulfil ego under the plea of spiritual realisation is a frequent obstacle in the Yoga.

The main difficulty in the sadhana consists in the movements of the lower nature, ideas of the mind, desires and attractions of the vital, habits of the body consciousness that stand in the way of the growth of the higher consciousness—there are other difficulties, but these make the bulk of the opposition.

Each part of the nature wants to go on with its old movements and refuses, so far as it can, to admit a radical change and progress, because that would subject it to something higher than itself and deprive it of its sovereignty in its own field, its separate empire. It is this that makes transformation so long and difficult a process.

Mind gets dulled because at its lower basis is the physical mind with its principle of tamas or inertia—for in matter inertia is the fundamental principle. A constant or long continuity of higher experiences produces in this part of the mind a sense of exhaustion or reaction of unease or dullness. Trance or samādhi is a way of escape—the body is made quiet, the physical mind is in a state of torpor, the inner consciousness is left free to go on with its experiences. The disadvantage is that trance becomes indispensable and the problem of the waking consciousness is not solved; it remains imperfect.
The Dual Nature of the Human Being

There are usually in the human being two different tendencies in two parts of the being, one psychic or mental supported by the psychic which seeks the better way and higher things, the other whose main seat is in the vital part of the being which is full of the life-instincts and life-desires, which is attached to or turns towards the things of the lower nature and is subject to the passions, anger, sex etc. If the higher part is dominant, then the lower is kept under control and does not give much trouble. But often the latter is supported by outer forces and powers of the lower Nature in the universe and sometimes these intrude and give the coarse part of the being a separate personality and independence of its own. This may be the explanation of the dream of the ugly monster and of the resistance of this other personality. If it be so, then this must be regarded not as part of oneself but as a foreign element to the true being. It is only by a persistent choice of the dictates of the higher and a persistent rejection of the other that the latter loses ground and finally recedes. This should be met as calmly as possible without allowing the mind to be troubled by any fall or failure—with a quiet constant vigilance and resolute will.

The difficulty is that in everyone there are two people (to say the least)—one in the outer vital and physical clinging to the past self and trying to get or retain the consent of the mind and the inner being, the other which is the soul asking for a new birth. That which has spoken in you and made the prayer is the psychic being expressing itself through the aid of the mind and the higher vital, and it is this which should always arise in you through prayer and through turning to the Mother and give you the right idea and the right impulse.

It is true that if you refuse always the action suggested by the old Adam, it will be a great step forward. The struggle is then transferred to the psychological plane, where it will be much easier to fight the matter out. I do not deny that there will be difficulty for some time; but if there is the control of action, the control of thought and feeling is bound to come. If there is yielding, on the contrary, a fresh lease is given to the old self.

The reason why you have these alternating moods is because there are two different elements in you. On one side there is trying to develop in you your psychic being which, when it awakes, gives you the sense of closeness or union with the Mother and the feeling of Ananda; on the other, there is your old vital nature, restless and full of desires and, because of this restlessness and desire, unhappy. It is this old vital nature, which you were accepting and indulging, that made you go wrong and stood in the way of your progress. It is when the desire and restlessness of the vital are rejected that the psychic in you comes forward and then the vital itself changes and feels full of the joy and the nearness. When the old unhappy and restless vital comes up again, you feel yourself unfit, without pleasure in anything. What you have to do when this returns is not to accept it, to call in the Mother’s nearness again and let the psychic being grow in you. If you do that persistently, rejecting restlessness and desire, the vital part of you will change and become fit for the sadhana.

I have explained to you that there is a division between your internal and external being—as it is in the case of most people. Your inner being wants and has always wanted the Truth and the Divine—when the peace and power are felt it comes forward and you feel it as yourself and understand things and grow in knowledge and happiness and true feeling. The external nature is being changed by the influence of the inner being, but what is pushed out returns constantly from old habit—and then you feel this old nature as if it were yourself. This external nature has been like that of almost all human beings, like that of most of the sadhaks here, selfish and full of desires and wanting its own desires, not the Truth and the Divine. When it returns like this and covers you up, all these old ideas and feelings which are always the same take hold of you and try to push you to despair—for it is an enemy force that pushes them back into you. The difficulty is that your physical consciousness does not yet know how to reject this when it comes. The inner being rejects it, but as the physical consciousness lets it in, the inner being is pushed back for the time being. You must absolutely learn not to allow this thing to come in, not to indulge and support it when it comes. It is a falsehood and cannot be anything else, and by falsehood I mean not only contrary to the sadhana and contrary to the Divine truth, but contrary to the truth of your own inner being and of your soul’s aspiration and your heart’s desire. How can such a thing be true? it exists but that does not make it the truth of your being. It is the soul, the inner being that is the true self in everyone. It is that you must know to be your self and reject this as a false thing imposed on you by the lower ignorant Nature.

You must remember that your being is not one simple whole, all of one kind, of one piece, but complex, made up of many things. There are the inner parts of the being which are easily conscious of the Truth and Divine,—when these come forward, then all is well. There is the external being which is full of past ignorance and defect and weakness, but has begun to change. It is not yet sufficiently changed or changed in all its parts. When any part that is partly changed opens strongly to the peace and force, then all the rest become either quite quiet or not very active and you are aware of the peace and force and at ease or else aware only vaguely of confusion etc. somewhere. But when something ignorant comes up from below or is a little prominent (or else some old movement of consciousness that was thrown out returns and clouds you), then you feel the peace, the force as something alien to you or non-existent or outside you or at a distance. If you keep the quiet persistently, then this instability will begin to decrease, the Mother’s Force will get in everywhere and, though there will still be much to do, there will be a firm foundation for what has to be done.

It is different parts of the being that have these different movements. It is, as you say, something in you, something in the vital that has the “insincerity” or the attraction to the wrong confused condition; but this you should not regard as yourself, but as part of the old nature which has to be transformed. So it is something in the physical that has the obscurity and the unconsciousness; but this too you should not look at as yourself, but as something formed in the exterior nature which has to be changed and will be changed. The real “you” is the inner being, the soul, the psychic being, that which calls the peace and the quiet and the working of the force.

It is not necessary to put so many questions and get their separate answers. All your ten questions resolve themselves into one. In every human being there are two parts, the psychic with so much of the thinking mind and higher (emotional, larger dynamic) vital that is open to the psychic and cleaves to the soul’s aims and admits the higher experiences and on the other hand the lower vital and the physical or external being (external mind and vital included) which are attached to the ignorant personality and nature and do not want to change. It is the conflict between these two that makes all the difficulty of the sadhana. All the difficulties you enumerate arise from that and nothing else. It is only by curing the duality that one can overcome them. That happens when one is able to live within, aware of one’s inner being, identified with it and to regard the rest as not oneself, as a creation of ignorant Nature from which one has separated oneself and which has to disappear and, secondly, when by opening oneself constantly to the Divine Light and Force and the Mother’s presence a dynamic action of sadhana is constantly maintained which steadily pushes out the movements of the ignorance and substitutes even in the lower vital and physical being the movements of the inner and higher nature. There is then no struggle any longer, but an automatic growth of the divine elements and fading out of the undivine. The devotion of the heart and the increasing activity of the psychic being, which is best helped by devotion and self-giving, are the most powerful means for arriving at this condition.

Everyone whose psychic being calls him to the spiritual path has a capacity for that path and can arrive at the goal if or as soon as he develops a single-pointed will towards that alone. But also every sadhak is faced with two elements in him, the inner being which wants the Divine and the sadhana and the outer mainly vital and physical being which does not want them but remains attached to the things of the ordinary life. The mind is sometimes led by one, sometimes by the other. One of the most important things he has to do, therefore, is to decide fundamentally the quarrel between these two parts and to persuade or compel by psychic aspiration, by steadiness of the mind’s thought and will, by the choice of the higher vital in his emotional being the opposing elements to be first quiescent and then consenting. So long as he is not able to do that his progress must be either very slow or fluctuating and chequered as the aspiration in him cannot have a continuous action or a continuous result. Besides so long as this is so, there are likely to be periodical revolts of the vital, repining at the slow progress, despairing, desponding, declaring the Adhar unfit; calls from the old life will come; circumstances will be attracted which seem to justify it, suggestions will come from men and unseen powers pressing the sadhak away from the sadhana and pointing backward to the former life. And yet in that life he is not likely to get any real satisfaction.

Your circumstances are not different from those of others in the beginning and for a long time afterwards. You have come away from the family life, but something in your vital has still kept a habit of response and it is that that is being used to pull you away. This is aided by the impatience of the vital because there is no rapid spiritual progress or continuous good condition—things which even the greatest sadhaks take time to acquire. Circumstances combine to assist the pull—things like X‘s illness or your husband’s appeals which when he soothes and flatters and prays and promises instead of being offensive succeed in mollifying you and creating a condition of less effective defence. And there is the vital Nature and its powers suggesting this and that, that you are not fit, that there is no aspiration, that the Mother and Sri Aurobindo do not help, are displeased, do not care, and it is best to go home.

All that most sadhaks have gone through and come out of it and left the old bonds behind them. There is no reason why you should not do so too. Our help is there always, it is not given at one time and withheld at another, nor given to some and denied to others. It is there for all who make the effort and have the will to arrive. But you have to be steady in your will and not be taken in and deceived by the suggestions from outside or those that come in the shapes of your own adverse thoughts and depressions—you have to fight these and surmount them. It may take a shorter or longer time according to your energy in combating and overcoming them. But everybody has to make that effort of mastery and overcome the old vital nature.

As for your going over there, you have to look at yourself and see clearly what is wanting to take you there. The plea from inability to do the sadhana has no value whatever. It is merely a plea put forward by the opposing elements in the vital and strengthened by the suggestion of adverse forces. If you say that you find your attachment to husband and son or others is so strong that your soul and your aspiration can do nothing against it and home is the real place for you, then of course your departure is inevitable—but such a statement can hardly in your case be accepted as true. Or if you say that still the pull is so great that you think it better to go for a time and test yourself and exhaust it, then that might just be true for a time, if the vital has risen up strongly; and we would not say no, as we did not say no when you wanted to go and nurse X. But even in that case it would be wiser for you to examine it seriously and not make a decision on the strength of a condition which could pass otherwise. Your husband’s letters have no value for us; he has always written like that whenever he saw any hope of your coming away from here; at other times he has a very different tone.

I have put the whole thing before you at length. For us the straight course is always to keep on one’s way, whatever the difficulties, until one has got mastery and the way becomes smoother. But at bottom the decision must be left with the sadhak himself—one can press for the right choice but one cannot command that he should make it.

I don’t think it can be said that you have no personality. Coordination and harmonisation of parts is absent in many; it is a thing that has to be attained to or built up. Moreover at a certain stage in sadhana there is almost always a disparity or opposition between the parts that are already turned towards the Truth and are capable of experience and others that are not and pull one down to a lower level. The opposition is not equally acute in all cases, but in one degree or another it is almost universal. Coordination and organisation can be satisfactorily done only when this is overcome. Till then oscillations are inevitable. As for violence, violence of action has been confined to a few only, but what about violence of speech and the quarrels that take place in the Asram? These are not difficulties that ought to prevent you from looking beyond them to the ultimate spiritual issue out of this flux of contending forces of Nature.

Aspiration and will to change are not so very far from each other, and if one has either, it is usually enough for going through,—provided of course it maintains itself. The opposition in certain parts of the being exists in every sadhak and can be very obstinate. Sincerity comes by having first the constant central aspiration or will, next, the honesty to see and avow the refusal in parts of the being, finally, the intention of seeing it through even there, however difficult it may be. You have admitted certain things changed in you, so you can no longer pretend that you have made no progress at all.

The peculiarity you note is pretty universal—it is one part of the being which believes and speaks the right and beautiful things; it is another which doubts and says just the opposite. I get communications for instance from X in which for several pages he writes wise and perfect things about the sadhana—suddenly without transition he drops into his physical mind and peevishly and complainingly says—well, things ignorant and quite incompatible with all that wisdom. X is not insincere when he does that—he is simply giving voice to two parts of his nature. Nobody can understand himself or human nature if he does not perceive the multipersonality of the human being. To get all parts into harmony, that is the difficult thing.

As for the lack of response,—well, can’t you see that you are in the ancient tradition? Read the “lives of the saints”—you will find them all (perhaps not all, but at least so many) shouting like you that there was no response, no response and getting into frightful tumults, agonies and desperations—until the response came. Many people here who can’t say they have had no experiences, do just the same—so it does not depend on experiences. I don’t advise this procedure to anybody—mind you. I only want to say that the feeling of never having had a response does not mean that there never will be a response and that fits of despair at having arrived nowhere do not mean that one will never arrive.

The thing is that it is unavoidable in the course of the sadhana that some parts of the being should be less open, less advanced, as yet less aware of the Peace and Force, less intimate to them than others. These parts have to be worked upon, and changed, but this can be done smoothly only if you are detached from them, able to regard them as not your very self, even though a part of the nature you have to change. Then when they appear with their defects, you will not be upset, not carried away by their movements, lost to the sense of the Peace and Force; you will be able to work on them (or rather let the Force work) as one would on a machine that has to be repaired or a work that has defects and has to be done better this time. If you identify yourself with these parts, then it is very troublesome. The work will still be done, the change made, but with delay, with bad upsettings, in a painful and not in a smooth way. That is why we always tell people to be calm and detached and look upon these things not as their true selves but as an outer part that has to be worked upon quietly until it is what it should be.
The Good and the Evil Persona

Every man has a double nature except those who are born (not unborn) Asuras, Rakshasas or Pishachas and even they have a psychic being concealed somewhere by virtue of their latent humanity. But a double being (or a double nature in the special sense) refers to those who have two sharply contrasted parts of their being without as yet such a linking control over them. Sometimes they are all for the heights and then they are quite all right—sometimes all for the abysses and then they care nothing for the heights, even sneer or rail at them and give full rein to the lower man. Or they substitute for the heights a smoky volcano summit in the abyss. These are extreme examples, but others while they do not go so far, yet are now one thing, now just the opposite. If they can convert the lower fellow or discover the central being in themselves, then a true harmonious whole can be created.

There are always two sides to every human being. In Western occultism they call them the good and the evil Persona (personality). X has a strong personality and a formed, forceful and independent vital. It is a kind of character with great possibilities in it, but not liked by most people because they prefer girls to be soft, butterlike and docile and full of gushing affection and “sweetness”. Such characters, if badly used by life, may develop great vital difficulties. Y and Z probably see only this side; the other side is too unusual for them to appreciate.

What you say about the “Evil Persona” interests me greatly as it answers to my consistent experience that a person greatly endowed for the work has, always or almost always—perhaps one ought not to make a too rigid universal rule about these things—a being attached to him, sometimes appearing like a part of him, which is just the contradiction of the thing he centrally represents in the work to be done. Or, if it is not there at first, not bound to his personality, a force of this kind enters into his environment as soon as he begins his movement to realise. Its business seems to be to oppose, to create stumblings and wrong conditions, in a word, to set before him the whole problem of the work he has started to do. It would seem as if the problem could not, in the occult economy of things, be solved otherwise than by the predestined instrument making the difficulty his own. That would explain many things that seem very disconcerting on the surface.

Yes, the solution is certainly the Divine Grace—it comes of itself, intervening suddenly or with an increasing force when all is ready. Meanwhile it is there behind all the struggles, and “the unconquerable aspiration for the light” of which you speak is the outward sign that it will intervene. As for the two natures, it is only one form of the perpetual duality in human nature from which nobody escapes, so universal that many systems recognise it as a standing feature to be taken account of in their discipline, the two Personae, one bright, one dark, in every human being. If that were not there, Yoga would be an easy walk-over and there would be no struggle. But its presence is not any reason for thinking that there is unfitness; the obstinacy of the worldly element is also not a reason, for it is always obstinate—in its very nature. It is like the Germans in their trenches, falling back and digging themselves in for a new mass attack, every time they are baffled. But for all that, if the bright persona is equally determined not to be satisfied without the crown of light, if it is strong enough to make the being unable to rest content in lesser things, then that is the sign that the being is called, one of the elect in spite of outward appearances and its own doubts and despairs—who has them not, not even a Christ or a Buddha is without them—and that the inner spirit will surely win in the end. There is no cause for any apprehension on that score.

There are two or three things that I think it necessary to say to you about your spiritual life and your difficulties.

First, I should like you to get rid of the idea that that which causes the difficulties is so much a part of your self that a true inner life is impossible to you. The inner life is always possible if there is present in the nature, however much covered over by other things, a divine possibility through which the soul can manifest itself and build up its own true form in the mind and life,—a portion of the Divine. In you this divine possibility exists in a marked and exceptional degree. There is in you an inner being of spontaneous light, intuitive vision, harmony and creative beauty which has shown itself unmistakably every time it has been able to throw off the clouds that gather in your vital nature. It is this that the Mother has always tried to make grow in you and bring it to the front. When one has that in oneself, there is no ground for despair, no just reason for any talk of impossibility. If you could once firmly accept this as your true self, (as indeed it is, for the inner being is your true self and the external, to which the cause of the difficulties belongs, is always something acquired and impermanent and can be changed,) and if you could make its development your settled and persistent aim in life, then the path would be clear and your spiritual future not only a strong possibility but a certitude.

It very often happens that when there is an exceptional power like this in the nature, there is found in the exterior being some contrary element which opens it to a quite opposite influence. It is this that makes the endeavour after a spiritual life so often a difficult struggle: but the existence of this kind of contradiction even in an intense form does not make that life impossible. Doubt, struggle, efforts and failures, lapses, alternations of happy and unhappy or good and bad conditions, states of light and states of darkness are the common lot of human beings. They are not created by Yoga or by the effort after perfection; only in Yoga one becomes conscious of their movements and their causes instead of feeling them blindly, and in the end one makes one’s way out of them into a clearer and happier consciousness. The ordinary life remains to the last a series of troubles and struggles, but the sadhak of the Yoga comes out of the trouble and struggle to a ground of fundamental serenity which superficial disturbances may still touch but cannot destroy, and, finally, all disturbance ceases altogether.

Even the experience which so alarms you, of states of consciousness in which you say and do things contrary to your true will, is not a reason for despair. It is a common experience in one form or another of all who try to rise above their ordinary nature. Not only those who practise Yoga, but religious men and even those who seek only a moral control and self-improvement are confronted with this difficulty. And here again it is not the Yoga or the effort after perfection that creates this condition; there are contradictory elements in human nature and in every human being through which he is made to act in a way which his better mind disapproves. This happens to everybody, to the most ordinary men in the most ordinary life. It only becomes marked and obvious to our minds when we try to rise above our ordinary external selves, because then we can see that it is the lower elements which are being made to revolt consciously against the higher will. There then seems to be for a time a division in the nature, because the true being and all that supports it stand back and separate from these lower elements. At one time the true being occupies the field of the nature, at another the lower nature used by some contrary Force pushes it back and seizes the ground,—and this we now see, while formerly the thing happened but the nature of the happening was not clear to us. If there is the firm will to progress, this division is overpassed and in the unified nature, unified around that will, there may be other difficulties, but this kind of discord and struggle will disappear. I have written so much on this point because I think you have been given the wrong idea that it is the Yoga which creates this struggle and also that this contradiction or division in the nature is the sign of an unfitness or impossibility to go through to the end. Both ideas are quite incorrect and things will be easier if you cast them out of your consciousness altogether.

But it is true that in your case as in others this contradiction has been given a special and very discomforting kind of intensity by a hereditary weakness of the nervous parts which has always shown itself in you by fits of despondency, gloom, unrest and self-tormenting darkness and spoiled for you the savour of life. Your mistake is to think that this is something to which you are bound and from which you cannot escape, a fate which makes a spiritual change of your nature impossible. I have seen other families afflicted by this kind of hereditary nervous weakness accompanying very often exceptional gifts of intelligence or artistic capacity or spiritual possibilities. One or two may have succumbed to it, like X, but others, sometimes after a period of acute disturbance, overcame the perturbations caused by this weakness; either it disappeared or it took some minor and innocuous form which did not interfere with the development of the life and its capacities. Why then despair of yourself or fix without any true cause the conviction that you cannot change and this thing will always be there? This despondency, this adverse conviction is the real danger for you; it prevents you from making a quiet and settled resolution and a permanent effective effort; because of it the return of this darker condition makes you quickly yield and allow the adverse external Force which uses this defect to play and do its will with you. It is this false idea that makes more than half the trouble.

There is no true reason why you should not overcome this defect of your external being as many others have done. It is only a part of your vital nature that is affected, even though it often overclouds the rest; the other parts of your being can be easily made the fit instruments of the divine possibility of which I have spoken. Especially, you have a clear and fine intelligence which, when rightly used, becomes a ready instrument of the light and can be of great use to you in overcoming this vital weakness. And this divine possibility, this truth of your inner being, if you accept it, can of itself make certain your liberation and the change of your external nature.

Accept this divine possibility in you; have faith in your inner being and its spiritual destiny. Make its development as a portion of the Divine your aim in life,—for a great and serious aim in life is a most powerful help towards getting rid of this kind of disturbing or disabling nervous weakness; it gives firmness, balance, a strong support to the whole being and a powerful reason for the will to act. Accept too the help we can give you, not shutting yourself against it by disbelief, despair or unfounded revolt. At present you cannot prevail because you have not fixed in yourself a faith, an aim, a settled confidence; the black mood has been able to cloud your whole consciousness. But if you have fixed this faith in you and can cling to it, then the cloud will not be able to fix itself for any long period, the inner being will be able to come to your help. And even the better self will be able to remain on the surface, keep you open to the light and maintain the inner ground for the soul even if the outer is partly clouded or troubled. When that happens, the victory will have been won and the entire elimination of the vital weakness will be only a matter of a little perseverance.
Outward Circumstances and Personal Defects

That [proneness to anger] is the real reason for all these things happening to X. When there is something in the nature that has to be got over, it is always drawing on itself incidents that put it to the test till the sadhak has overcome and is free. At least it is a thing that often happens especially if the person is making a sincere effort to overcome. One does not always know whether it is the hostiles who are trying to break the resolution or putting it to the test (for they claim the right to do it) or whether it is, let us say, the gods who are doing it so as to press and hasten the progress or insisting on the reality and thoroughness of the change aspired after. Perhaps it helps most when one can take it from the latter standpoint.

You are quite right—that is the way you must take it, that here is an opportunity given to you for overcoming this stumbling block in the nature. When one does sadhana, it is constantly seen that so long as there is an important defect somewhere, circumstances so happen that the occasion comes for the defect to rise until it is thrown out of the being. If one can take the coming of these circumstances clairvoyantly as a call and an opportunity for conquering the defect, then one can progress very quickly.

On the other point, it is very good that you have taken the right attitude and perception with regard to the criticism of others; but this must be extended to their wrong actions also, if there are any. For if their defects flow from their nature, the common human nature of all, their actions flow from the same source, and it is enough to see and understand—the same rule must apply to both these things.

Outward difficulties are really nothing—it is the inward that are difficult to get rid of, because something in the nature gives consent to them—or at least is accustomed to suffer and tolerate them.

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