3 Integral Yoga
3 Sri Aurobindo
2 Letters On Yoga IV
2.2.3 - Depression and Despondency, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
Thirst for the Divine is one thing and depression is quite another, nor is depression a necessary consequence of the thirst being unsatisfied; that may lead to a more ardent thirst or to a fixed resolution and persistent effort or to a more and more yearning call or to a psychic sorrow which is not at all identical with depression and despair. Depression is a clouded grey state in its nature and it is more difficult for light to come through clouds and greyness than through a clear atmosphere. That depression obstructs the inner light is a matter of general experience. The Gita says expressly, Yoga should be practised persistently with a heart free from depressionanirviacetas. Bunyan in The Pilgrims Progress symbolises it as the Slough of Despond, one of the perils of the way that has to be overcome. It is no doubt impossible to escape from attacks of depression, almost all sadhaks go through these attacks, but the principle is that one should react against them and not allow them by any kind of mental encouragement or acceptance of their suggestions to persist or grow chronic.
It is hardly a fact that sorrow is necessary in order to make the soul seek the Divine. It is the call of the soul within for the Divine that makes it turn, and that may come under any circumstancesin full prosperity and enjoyment, at the height of outward conquest and victory without any sorrow or disappointment but by a sudden or growing enlightenment, by a flash of light in the midst of sensuous passion as in Bilwamangal, by the perception that there is something greater and truer than this outward life lived in ego and ignorance. None of these turns need be accompanied by sorrow and depression. Often one turns saying, Life is all very well and interesting enough as a game, but it is only a game, the spiritual reality is greater than the life of the mind and senses. In whatever way it comes, it is the call of the Divine or the souls call to the Divine that matters, the attraction of it as something far greater than the things that usually hold the nature. Certainly if one is satisfied with life, entranced by it so that it shuts out the sense of the soul within or hampers the attraction to the Divine, then a period of vairagya, sorrow, depression, a painful breaking of the vital ties may be necessary and many go through that. But once the turn made, it should be to the one direction and a perpetual vairagya is not needed. Nor when we speak of cheerfulness as the best condition, do we mean a cheerful following of the vital life, but a cheerful following of the path to the Divine which is not impossible if the mind and heart take the right view and posture. At any rate if positive cheerfulness is not possible in ones case, still one should not acquiesce in or mentally support a constant depression and sadness. That is not at all indispensable for keeping turned to the Divine.
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3.2.08 - Bhakti Yoga and Vaishnavism, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
Peace was the very first thing that the Yogins and seekers of old asked for and it was a quiet and silent mind and that always brings peace that they declared to be the best condition for realising the Divine. A cheerful and sunlit heart is the fit vessel for the Ananda and who shall say that Ananda or what prepares it is an obstacle to the Divine union? As for despondency, it is surely a terrible burden to carry on the way. One has to pass through it sometimes, like Christian of The Pilgrims Progress through the Slough of Despond, but its constant reiteration cannot be anything but an obstacle. The Gita specially says, Practise the Yoga with an undespondent heart, anirviacetas.
I know perfectly well that pain and suffering and struggle and excesses of despair are naturalthough not inevitableon the way,not because they are helps, but because they are imposed on us by the darkness of this human nature out of which we have to struggle into the Light. I do not suppose Ramakrishna or Vivekananda would have recommended the incidents you allude to as an example for others to follow they would surely have said that faith, fortitude, perseverance were the better way. That after all was what they stuck to in the end in spite of these bad moments and they would never have dreamed of giving up the Yoga or the aspiration for the Divine on the ground that they were unfit and not meant for the realisation.
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4.2.1 - The Right Attitude towards Difficulties, #Letters On Yoga IV, #Sri Aurobindo, #Integral Yoga
I spoke of strange ideas in connection with what you said about peace and cheerfulness being obstacles in the Yoga because they are incompatible with an ardent longing for realisation. Peace was the very first thing that the Yogins and seekers of old asked for and it was a quiet and silent mind and that always brings peace that they declared to be the best condition for realising the Divine. A cheerful and sunlit heart is the fit vessel for the Ananda and who shall say that Ananda or what prepares it is an obstacle to the divine union? As for despondency, it is surely a terrible burden to carry on the way. One has to pass through it sometimes, like Christian of The Pilgrims Progress through the Slough of Despond, but its constant reiteration cannot be anything but an obstacle. The Gita specially says, Practise the Yoga with an undespondent heart, anirviacetas.
I know perfectly well that pain and suffering and struggle and excesses of despair are naturalthough not inevitableon the way,not because they are helps, but because they are imposed on us by the darkness of this human nature out of which we have to struggle into the Light.
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