All Life Is Yoga: Love

Omsriaurobindomira

All

Life

Is

Yoga

“All life is Yoga.” – Sri Aurobindo

Love

Sri Aurobindo | The Mother

SRI AUROBINDO

DIGITAL EDITION

Copyright 2020

AURO MEDIA

Verlag und Fachbuchhandel

Wilfried Schuh

www.auro.media

www.savitri.center

www.sriaurobindo.center

eBook Design

SRI AUROBINDO DIGITAL EDITION

Germany, Berchtesgaden

www.auromira.digital

ALL LIFE IS YOGA

Love Selections from the Works of Sri Aurobindo and The Mother Second edition 2020 ISBN 978-3-96387-004-0

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

Sri Aurobindo Ashram Trust

Puducherry, India

© Photo on the cover:

Andreas Brun by Unsplash

Flower on the cover:

Rosa. Many colours. Spiritual significance and explanation given by the Mother: Love for the Divine The vegetal kingdom gathers its most beautiful possibilities to offer them to the Divine.

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 NoteQuotationI. ORIGIN AND PURPOSE OF LOVE1. What Is Love?2. The True Purpose of Love3. Love Is Everywhere4. The First Expression of Love and the Summit of Its Ascent5. Love Does Not Destroy – It TransformsII. HUMAN LOVE1. What Men Call Love and True Love2. Love Between Two Human Beings3. What Kind of Love Do Animals Have for Men?4. Love at First Sight5. Vital Love and Sexual DesireIII. THE WAY TOWARDS TRUE LOVE1. Learn to Love2. The Way of True Love3. Learn from Flowers4. Divine Love Is Always ThereAPPENDIXReferencesGuideCoverTable of ContentsStart Reading

Sri Aurobindo

To live, to love are signs of infinite things,

Love is a glory from eternity’s spheres.

Abased, disfigured, mocked by baser mights

That steal his name and shape and ecstasy,

He is still the godhead by which all can change.

— Sri Aurobindo

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Chapter 1

What Is Love?

Words of the Mother

What is the relation of human love to Divine love? Is the human an obstacle to the Divine love? Or is not rather the capacity for human love an index to the capacity for Divine love? Have not great spiritual figures, such as Christ, Ramakrishna and Vivekananda, been remarkably loving and affectionate by nature?

Love is one of the great universal forces; it exists by itself and its movement is free and independent of the objects in which and through which it manifests. It manifests wherever it finds a possibility for manifestation, wherever there is receptivity, wherever there is some opening for it. What you call love and think of as a personal or individual thing is only your capacity to receive and manifest this universal force. But because it is universal, it is not therefore an unconscious force; it is a supremely conscious Power. Consciously it seeks for its manifestation and realisation upon earth; consciously it chooses its instruments, awakens to its vibrations those who are capable of an answer, endeavours to realise in them that which is its eternal aim, and when the instrument is not fit, drops it and turns to look for others. Men think that they have suddenly fallen in love; they see their love come and grow and then it fades—or, it may be, endures a little longer in some who are more specially fitted for its more lasting movement. But their sense in this of a personal experience all their own was an illusion. It was a wave from the everlasting sea of universal love.

Love is universal and eternal; it is always manifesting itself and always identical in its essence. And it is a Divine Force; for the distortions we see in its apparent workings belong to its instruments. Love does not manifest in human beings alone; it is everywhere. Its movement is there in plants, perhaps in the very stones; in the animals it is easy to detect its presence. All the deformations of this great and divine Power come from the obscurity and ignorance and selfishness of the limited instrument. Love, the eternal force, has no clinging, no desire, no hunger for possession, no self-regarding attachment; it is, in its pure movement, the seeking for union of the self with the Divine, a seeking absolute and regardless of all other things. Love divine gives itself and asks for nothing. What human beings have made of it, we do not need to say; they have turned it into an ugly and repulsive thing. And yet even in human beings the first contact of love does bring down something of its purer substance; they become capable for a moment of forgetting themselves, for a moment its divine touch awakens and magnifies all that is fine and beautiful. But afterwards there comes to the surface the human nature, full of its impure demands, asking for something in exchange, bartering what it gives, clamouring for its own inferior satisfactions, distorting and soiling what was divine.

To manifest the Divine love you must be capable of receiving the Divine love. For only those can manifest it who are by their nature open to its native movement. The wider and clearer the opening in them, the more they manifest love divine in its original purity; the more it is mixed with the lower human feelings, the greater is the deformation. One who is not open to love in its essence and in its truth cannot approach the Divine. Even the seekers through knowledge come to a point beyond which if they want to go farther, they are bound to find themselves entering at the same time into love and to feel the two as one, knowledge the light of the divine union, love the very heart of knowledge. There is a place in the soul’s progress where they meet and you cannot distinguish one from the other. The division, the distinction between the two that you make in the beginning are a creation of the mind: once you rise to a higher level, they disappear.

Among those who have come into this world seeking to reveal the Divine here and transform earthly life, there are some who have manifested the Divine love in a greater fullness. In some the purity of the manifestation is so great that they are misunderstood by the whole of humanity and are even accused of being hard and unloving, although the Divine love is there. But it is in them divine and not human in its form as in its substance. For when man speaks of love, he associates it with an emotional and sentimental weakness. But the divine intensity of self-forgetfulness, the capacity of throwing oneself out entirely, making no restriction and no reservation, as a gift, asking nothing in exchange, this is little known to human beings. And when it is there unmixed with weak and sentimental emotions, they find it hard and cold; they cannot recognise in it the very highest and intensest power of love.

The manifestation of the love of the Divine in the world was the great holocaust, the supreme self-giving. The Perfect Consciousness accepted to be merged and absorbed into the unconsciousness of matter, so that consciousness might be awakened in the depths of its obscurity and little by little a Divine Power might rise in it and make the whole of this manifested universe a highest expression of the Divine Consciousness and the Divine love. This was the supreme love, to accept the loss of the perfect condition of supreme divinity, its absolute consciousness, its infinite knowledge, to unite with unconsciousness, to dwell in the world with ignorance and darkness. And yet none perhaps would call it love; for it does not clothe itself in a superficial sentiment, it makes no demand in exchange for what it has done, no show of its sacrifice. The force of love in the world is trying to find consciousnesses that are capable of receiving this divine movement in its purity and expressing it. This race of all beings towards love, this irresistible push and seeking out in the world’s heart and in all hearts, is the impulse given by a Divine love behind the human longing and seeking. It touches millions of instruments, trying always, always failing; but this constant touch prepares these instruments and suddenly one day there will awake in them the capacity of self-giving, the capacity of loving.

The movement of love is not limited to human beings and it is perhaps less distorted in other worlds than in the human. Look at the flowers and trees. When the sun sets and all becomes silent, sit down for a moment and put yourself into communion with Nature: you will feel rising from the earth, from below the roots of the trees and mounting upward and coursing through their fibres up to the highest outstretching branches, the aspiration of an intense love and longing,—a longing for something that brings light and gives happiness, for the light that is gone and they wish to have back again. There is a yearning so pure and intense that if you can feel the movement in the trees, your own being too will go up in an ardent prayer for the peace and light and love that are unmanifested here. Once you have come in contact with this large, pure and true Divine love, if you have felt it even for a short time and in its smallest form, you will realise what an abject thing human desire has made of it. It has become in human nature something low, brutal, selfish, violent, ugly, or else it is something weak and sentimental,made up of the pettiest feeling, brittle, superficial, exacting. And this baseness and brutality or this self-regarding weakness they call love!

Is our vital being to take part in the Divine love? If it does, what is the right and correct form of participation it should take?

Where is the manifestation of Divine love intended to stop? Is it to be confined to some unreal or immaterial region? Divine love plunges its manifestation upon earth down into the most material matter. It does not indeed find itself in the selfish distortions of the human consciousness; but the vital in itself is as important an element in Divine love as it is in the whole of the manifested universe. There is no possibility of movement and progress without the mediation of the vital; but because this Power of Nature has been so badly distorted, some prefer to believe that it has to be pulled out altogether and thrown away. But it is only through the vital that matter can be touched by the transforming power of the Spirit. If the vital is not there to infuse its dynamism and living force, matter will remain dead; for the higher parts of the being will not come into contact with earth, will not be concretised in life, and they will depart unsatisfied and disappear.

The Divine love of which I speak is a Love that manifests here upon this physical earth, in matter, but it must be pure of its human distortions, if it is to incarnate. The vital is an indispensable agent in this as in all manifestation. But as has happened always, the adverse powers have put their hold on this most precious thing. It is the energy of the vital that enters into dull and insensitive matter and makes it responsive and alive. But the adverse forces have distorted it; they have turned it into a field of violence and selfishness and desire and every kind of ugliness and prevented it from taking part in the divine work. The one thing to be done is to change it, not to suppress its movement or destroy it. For without it no intensity is possible anywhere. The vital is in its very nature that in us which can give itself away. Just because it is that which has always the impulse and the strength to take, it is also that which is capable of giving itself to the utmost; because it knows how to possess, it knows also how to abandon itself without reserve. The true vital movement is the most beautiful and magnificent of movements; but it has been twisted and turned into the most ugly, the most distorted, the most repulsive. Wherever into a human story of love, there has entered even an atom of pure love and it has been allowed to manifest without too much distortion, we find a true and beautiful thing. And if the movement does not last, it is because it is not conscious of its own aim and seeking; it has not the knowledge that it is not the union of one being with another that it is seeking after but the union of all beings with the Divine.

Love is a supreme force which the Eternal Consciousness sent down from itself into an obscure and darkened world that it might bring back that world and its beings to the Divine. The material world in its darkness and ignorance had forgotten the Divine. Love came into the darkness; it awakened all that lay there asleep; it whispered, opening the ears that were sealed, “There is something that is worth waking to, worth living for, and it is love!” And with the awakening to love there entered into the world the possibility of coming back to the Divine. The creation moves upward through love towards the Divine and in answer there leans downward to meet the creation the Divine Love and Grace. Love cannot exist in its pure beauty, love cannot put on its native power and intense joy of fullness until there is this interchange, this fusion between the earth and the Supreme, this movement of Love from the Divine to the creation and from the creation to the Divine. This world was a world of dead matter, till Divine love descended into it and awakened it to life. Ever since it has gone in search of this divine source of life, but it has taken in its search every kind of wrong turn and mistaken way, it has wandered hither and thither in the dark. The mass of this creation has moved on its road like the blind seeking for the unknown, seeking but ignorant of what it sought. The maximum it has reached is what seems to human beings love in its highest form, its purest and most disinterested kind, like the love of the mother for the child. This human movement of love is secretly seeking for something else than what it has yet found; but it does not know where to find it, it does not even know what it is. The moment man’s consciousness awakens to the Divine love, pure, independent of all manifestation in human forms, he knows for what his heart has all the time been truly longing. That is the beginning of the Soul’s aspiration, that brings the awakening of the consciousness and its yearning for union with the Divine. All the forms that are of the ignorance, all the deformations it has imposed must from that moment fade and disappear and give place to one single movement of the creation answering to the Divine love by its love for the Divine. Once the creation is conscious, awakened, opened to love for the Divine, the Divine love pours itself without limit back into the creation. The circle of the movement turns back upon itself and the ends meet; there is the joining of the extremes, supreme Spirit and manifesting Matter, and their divine union becomes constant and complete.

Great beings have taken birth in this world who came to bring down here something of the sovereign purity and power of Divine love. The Divine love has thrown itself into a personal form in them that its realisation upon earth may be at once more easy and more perfect. Divine love, when manifested in a personal being, is easier to realise; it is more difficult when it is unmanifested or impersonal in its movement. A human being, awakened by this personal touch, with this personal intensity, to the consciousness of the Divine love, will find his work and change made more easy; the union for which he seeks becomes more natural and close. And the union, the realisation will become for him, too, more full, more perfect; for the wide uniformity of a universal and impersonal Love will be lit up and vivified with the colour and beauty of all possible relations with the Divine.

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