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Note on the Texts
LETTERS ON YOGA —I, the first of four volumes, contains letters in which Sri Aurobindo speaks about the foundations of his spiritual teaching and method of Yogic practice. The letters have been arranged in five parts dealing with five broad subject areas: 1. The Divine, the Cosmos and the Individual 2. The Parts of the Being and the Planes of Consciousness 3. The Evolutionary Process and the Supermind 4. Problems of Philosophy, Science, Religion and Society 5. Questions of Spiritual and Occult Knowledge The letters in this volume have been selected from the extensive correspondence Sri Aurobindo carried on with his disciples and others between 1927 and 1950. Letters from this corpus appear in seven volumes of THE COMPLETE WORKS OF SRI AUROBINDO: Letters on Poetry and Art (Volume 27), Letters on Yoga (Volumes 28 31), The Mother with Letters on the Mother (Volume 32), and Letters on Himself and the Ashram (Volume 35). The titles of these works specify the nature of the letters included in the volumes, but there is some overlap. For example, a number of letters in the present volume are also published in Letters on Himself and the Ashram.
Between 1927 and 1950, Sri Aurobindo replied to hundreds of correspondents in tens of thousands of letters, some of them many pages in length, others only a few words long. Most of his replies, however, were sent to just a few dozen disciples, almost all of them resident members of his Ashram; of these disciples, about a dozen received more than half the replies. Sri Aurobindo wrote most of these letters between 1931 and 1937, the prime period of his correspondence. Letters before and after this period were written on a more restricted scale and confined
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to a few persons for special reasons. Disciples in the Ashram wrote to Sri Aurobindo on loose sheets or sent him the notebooks in which they kept diaries as a record of their spiritual endeavour and a means of communicating with him. These notebooks and loose sheets reached Sri Aurobindo via an internal “post” once or twice a day. Letters from outside which his secretary thought he might like to see were sent at the same time. Correspondents wrote in English if they knew the language well enough, but a good number wrote in Bengali, Gujarati, Hindi or French, all of which Sri Aurobindo read fluently, or in other languages that were translated into English for him. The disciples usually addressed their letters to the Mother, since Sri Aurobindo had asked them to do so, but most assumed that he would answer them. He generally replied in the notebook or on the sheets sent by the correspondent, writing beneath the correspondent’s remarks or in the margin or between the lines; sometimes, however, he wrote his reply on a separate sheet of paper. In some cases he had his secretary prepare a typed copy of his letter, which he revised before it was sent. For correspondents living outside the Ashram, Sri Aurobindo sometimes addressed his reply not to the correspondent but to his secretary, who quoted, paraphrased or translated the reply and signed the letter himself. In these indirect replies, Sri Aurobindo often referred to himself in the third person. While going through Sri Aurobindo’s letters, the reader should keep in mind that each letter was written to a specific person at a specific time, in specific circumstances and for a specific purpose. The subjects taken up arose in regard to the needs of the person. Sri Aurobindo varied the style and tone of his replies according to his relationship with the correspondent; to those with whom he was close, he sometimes employed humour, irony and even sarcasm. Although written to specific recipients, these letters contain much of general interest, which justifies their inclusion in a volume destined for the general public. For the reasons mentioned above, however, the advice in them does not always apply equally to everyone. Aware of this, Sri Aurobindo himself made some cautionary remarks about the proper use of his letters: I should like to say, in passing, that it is not always safe to
apply practically to oneself what has been written for another. Each sadhak is a case by himself and one cannot always or often take a mental rule and apply it rigidly to all who are practising the Yoga. The tendency to take what I lay down for one and apply it without discrimination to another is responsible for much misunderstanding. A general statement, too, true in itself, cannot be applied to everyone alike or applied now and immediately without consideration of condition or circumstance or person or time. It is not a fact that all I write is meant equally for everybody. That assumes that everybody is alike and there is no difference between sadhak and sadhak. If it were so everybody would advance alike and have the same experiences and take the same time to progress by the same steps and stages. It is not so at all.1
The Typing and Revision of the Letters
Most of the shorter items in this volume, and many of the longer ones, were not typed or revised during Sri Aurobindo’s lifetime and are reproduced here directly from his handwritten manuscripts. A good number of the letters, however, as mentioned above, were typed for Sri Aurobindo and revised by him before sending. Other letters were typed by the recipients for their own use or for circulation within the Ashram. At first, circulation of the letters was restricted to members of the Ashram and others whom Sri Aurobindo had accepted as disciples. When these letters were circulated, personal references were removed. Persons mentioned by Sri Aurobindo were indicated by their initials or by the letters X, Y, Z, etc. Copies of these typed letters were kept by Sri Aurobindo’s secretary and sometimes presented to Sri Aurobindo for revision before publication. These typed copies sometimes contained errors, most of which were corrected by him while revising.
1 First and third passages: Letters on Himself and the Ashram, volume 35 of THE COMPLETE WORKS OF SRI AUROBINDO, pp. 473 and 475. Second passage: The Mother with Letters on the Mother, volume 32, p. 349.
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Sri Aurobindo’s revision sometimes amounted merely to making minor changes here and there, sometimes to a complete rewriting of the letter. He generally removed personal references if this had not already been done by the typist. When necessary, he also rewrote the openings or other parts of the replies in order to free them from dependence on the correspondent’s question. As a result, some of these letters have an impersonal tone and read more like brief essays than personal communications.
The Publication of the Letters
Around 1933, Sri Aurobindo’s secretary Nolini Kanta Gupta began to compile selections from the growing body of letters in order to publish them. During Sri Aurobindo’s lifetime, four small books of letters were published: The Riddle of This World (1933), Lights on Yoga (1935), Bases of Yoga (1936) and More Lights on Yoga (1948). Sri Aurobindo revised the typescripts of most of the letters in these books. During this revision, he continued the process of removing personal references. A letter he wrote in August 1937 alludes to his approach to the revision: I had no idea of the book being published as a collection of personal letters —if that were done, they would have to be published whole as such without a word of alteration. I understood the book was meant like the others [i.e., like Bases of Yoga, etc.] where only what was helpful for an under standing of things Yogic was kept with necessary alterations and modifications. . . . With that idea I have been not only omitting but recasting and adding freely. Otherwise as a book it would be too scrappy and random for public interest. In the other books things too personal were omitted —it seems to me the same rule must hold here —except very sparingly where unavoidable. A number of letters not included in the four books mentioned above were published in the mid and late 1940s in several journals associated with the Ashram: Sri Aurobindo Circle, Sri Aurobindo Mandir Annual, The Advent and Mother India. Many letters in these journals were revised by Sri Aurobindo before publication.
Page – 586 By the mid-1940s a significant body of letters had been collected, typed and revised. In 1945 plans were made, with Sri Aurobindo’s approval, to publish a collection of his letters. The work of compiling and editing these letters was done under his guidance. At that time, many typed or printed copies of letters, some revised, some not, were presented to Sri Aurobindo for approval or revision. The resulting material was arranged and published in a four-volume series entitled Letters of Sri Aurobindo. Series One appeared in 1947, Series Two and Three in 1949 and Series Four in 1951. The first, second and fourth series contained letters on Yoga, the third letters on poetry and literature. In 1958, most of these letters on Yoga, along with many additional ones, were published under the titles On Yoga II: Tome One and On Yoga II: Tome Two, as Volumes VI and VII of the Sri Aurobindo International Centre of Education collection. The first tome, with further additions, was reissued in 1969. In 1970 a new edition of the letters was published under the title Letters on Yoga; this edition contained many new letters not included in On Yoga II. The three volumes of the enlarged edition constituted volumes 22, 23 and 24 of the Sri Aurobindo Birth Centenary Library. The present edition, also titled Letters on Yoga, incorporates the Centenary Library letters, but also contains a large number of letters that have come to light in the four decades between the two editions. One source of new letters is the correspondences of several disciples which were published in books after the Centenary Library edition had been issued. Govindbhai Patel’s correspondence was published in 1974 in a book entitled My Pilgrimage to the Spirit; an enlarged edition appeared in 1977. Nagin Doshi’s correspondence, Guidance from Sri Aurobindo: Letters to a Young Disciple, was brought out in three volumes in 1974, 1976 and 1987. Nirodbaran’s Correspondence with Sri Aurobindo came out in two volumes in 1983 and 1984. Sahana Devi’s correspondence came out in 1985 in a book entitled At the Feet of Sri Aurobindo and the Mother. Prithwi Singh’s correspondence came out in 1988 as Sri Aurobindo and the Mother to Prithwi Singh. Dilip Kumar Roy’s correspondence was issued in four volumes in 2003, 2005, 2007 and 2011 under the title Sri Aurobindo to Dilip. A second source of new material is individual letters and small collections of letters published in Ashram journals and elsewhere after the Centenary
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Library had been issued. A third source is letters transcribed from manuscripts or from early typed copies. Many unpublished letters were discovered while reviewing correspondences long held by the Ashram; some of these had never been assessed to find letters for publication; others had been assessed, but relatively few letters were selected at the time. Additional letters were received by the Ashram upon the passing away of disciples. From the three sources mentioned above, many letters have been found that are worthy of publication. The present edition contains about one-third more letters than appear in the Centenary Library.
The Selection, Arrangement and Editing of the Letters
In compiling the present edition, all known manuscripts, typed copies or photographic copies of manuscripts and printed texts of letters were checked. From these sources, letters that seemed to be of general interest were selected. Electronic texts of the letters were then made and carefully checked at least twice against the handwritten, typed, photocopied, and printed versions of the texts. The selected letters have been arranged according to subject and placed in the four volumes of the present edition. Each volume is divided and subdivided into parts, sections, chapters and groups with descriptive headings; each group, the lowest unit of division, contains one or more letters devoted to the specific subject of the group. The present volume consists of about 1150 separate items, an “item” being defined as what is published between one heading or asterisk and another heading or asterisk. Many items correspond exactly to individual letters; a good number, however, contain only part of the individual letters; a small number consist of two or more letters (or parts of them) that were joined together by early typists or editors and then revised in that form by Sri Aurobindo. Whenever possible, the letters are reproduced to their full extent. In some cases, however, portions of the letters have been omitted because they are not of general interest. A number of letters, for example, begin with personal remarks by Sri Aurobindo unrelated to the more substantial remarks which follow; these personal openings have often been removed. In some letters, Sri Aurobindo marked the transition
Page – 588 from one part of a letter to another with a phrase such as “As to”; these transitional phrases have often been retained and stand at the beginning of abbreviated letters —that is, letters in which the first part of the letter has been omitted or placed elsewhere. A number of letters, or portions of them, have been published in more than one volume of THE COMPLETE WORKS OF SRI AUROBINDO. Most of this doubling of letters occurs between Letters on Yoga and Letters on Himself and the Ashram. The form of these letters is not always the same in both places. In Letters on Himself and the Ashram, the manuscript version of a given letter has often been used because it contains Sri Aurobindo’s remarks on himself or the Mother or members of the Ashram. These personal remarks, as noted above, were usually removed by Sri Aurobindo when he revised the letter for publication as a letter on Yoga. This revised form of the letter has generally been reproduced in Letters on Yoga. Thus, a number of letters are available both in their original form and their revised form. As in previous collections of Sri Aurobindo’s letters, the names of Ashram members and others have often been replaced by the letters X, Y, Z, etc. In any given letter, X stands for the first name replaced, Y for the second, Z for the third, A for the fourth, and so on. An X in a given letter has no necessary relation to an X in another letter. Names of Ashram members to whom Sri Aurobindo referred not as sadhaks but as holders of a certain position —notably Nolini Kanta Gupta in his position as Sri Aurobindo’s secretary —are given in full. Sometimes the names of people who played a role in the history of the period are also given. In his letters Sri Aurobindo sometimes wrote Sanskrit words in the devanagari script; these words have been transliterated into roman script in this edition. Words in Bengali script have likewise been transliterated. This policy is in accord with the practice followed in Sri Aurobindo’s lifetime. The reader may note that Sri Aurobindo almost always spelled the word “Asram” without an “h” in his manuscripts. Around 1945, due to failing eyesight, he began dictating most of his writings to his amanuensis Nirodbaran; Nirodbaran sometimes spelled the word without an "h", sometimes with one. In the present edition, the word is always spelled as it occurs in the manuscripts, both those of Sri
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Aurobindo and of Nirodbaran. In headings and other editorial matter, the spelling “Ashram” has been used, since this is now the official spelling of the Sri Aurobindo Ashram.
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