Beauty Compilation

Read Summary of Beauty

What is Beauty?

The physical world is the world of form and the perfection of form is beauty. Beauty interprets, expresses, manifests the Eternal. Its role is to put all manifested nature in contact with the Eternal through the perfection of form, through and a sense of the ideal which uplifts and leads towards something higher.

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On the physical plane the expresses himself through beauty, on the mental plane through knowledge, on the vital plane through power and on the psychic plane through love. When we rise high enough, we discover that these four aspects unite with each other in a single, full of love, luminous, powerful, beautiful, containing all, pervading all.

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Spiritual beauty has a contagious power. Beauty is the joyous offering of Nature.

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There is a psychic world—a sort of Heaven of and beauty and harmony. It is also a place of rest for the soul between two in which it absorbs its past experiences and becomes ready for another birth.

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It [aesthetic conscience] is the consciousness of beauty. Aesthetic means that which concerns beauty, art. There are people, for example, who move around in life and see landscapes, see people and things and have absolutely no sense of whether it is beautiful or not; and into the bargain, it makes no difference at all to them. They look at the sky, see whether there are any clouds, whether it will rain or be clear, for instance; or whether the sun is hot or the wind cold. But there are others—when they raise their eyes and look at a beautiful sky, it gives them pleasure, they say, "Oh! It is fine today, the sunrise is lovely today, the sunset is beautiful, the clouds have fine shapes." So, the first kind do not have an aesthetic conscience, the second have.

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Beauty is the aesthetic instinct of man, and the good is his ethical instinct, and these two things are very important in human education and growth...

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... there is a beauty of thought, a beauty of feeling. This is something we perceive very often; when someone has done a very noble deed, very generous, very unselfish, quite spontaneously we say, "It is beautiful!" And it's true, it gives the sense of beauty.

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There is this beauty, this dignity of soul—a thing about which I am very sensitive. It is a thing that moves me and evokes in me a great respect always.

Pre-requisites

Beauty is a great power. Beauty does not get its full power except when it is surrendered to the Divine.

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All Beauty in the world is there the beauty of the Beloved, and all forms of beauty have to stand under the light of that eternal Beauty and submit themselves to the sublimating and transfiguring power of the unveiled Divine Perfection.

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Beauty is not sufficient in itself, it wants to become divine. Pure sense of beauty can be acquired only through a great purification.

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"Harmony and beauty of the mind and soul, harmony and beauty of the thoughts and feelings, harmony and beauty in every outward act and movement, harmony and beauty of the life and surroundings, this is the demand of. ... Where love and beauty are not or are reluctant to be born, she does not come."

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We must go farther on, we must advance, climb greater heights and go beyond the arid search for pleasure and personal welfare, not through fear of punishment, even punishment after death, but through the development of a new sense of beauty, a thirst for truth and light, through understanding that it is only by widening yourself, illumining yourself, setting yourself ablaze with the ardour for, that you can find both integral peace and enduring happiness.

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...and the heart's call for the Divine have a truth—it is the truth of the divine. The will for has in it a truth—it is the truth of the Spirit's mastery over its members. The musician and poet stand for a truth, it is the truth of the expression of the Spirit through beauty . There is a truth behind the mental Affirmer; even there is a truth behind the mental doubter, the Russellian, though far behind him—the truth of the denial of false forms. Even behind the two vital personalities there is a truth, the truth of the possession of the inner and outer worlds—not by the but by the Divine. That is the harmonisation for which our stands—but it cannot be achieved by any outward arrangement, it can only be achieved by going inside and looking, willing and acting from the psychic and from the spiritual centre. For the truth of the being is there and the secret of Harmony also is there.

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...from the point of view beauty and harmony are as important as any other expression of the Divine. But they should not be isolated, set up apart from all other relations, taken out from the ensemble; they should be one with the expression of life as a whole. People have the habit of saying, "Oh, it is an artist!" as if an artist should not be a man among other men but must be an extraordinary being belonging to a class by itself, and his art too something extraordinary and apart, not to be confused with the other ordinary things of the world.

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There are people who are just like beautiful animals—all their movements are harmonious, their energies are spent harmoniously, their uncalculating efforts call in energies all the time and they are always happy; but sometimes they have no thoughts in their head, sometimes they have no feelings in their heart, they live an altogether animalish life. I have known people like that: beautiful animals. They were handsome, their gestures were harmonious, their forces quite balanced and they spent without reckoning and received without measure. They were in harmony with the material universal forces and they lived in joy. They could not perhaps have told you that they were happy—joy with them was so spontaneous that it was natural—and they would have been still less able to tell you why, for their intelligence was not very developed.

Beauty: Stages

He means that it [seeking for beauty] is instinctive , that it isn't rational, it doesn't depend on the domain of reason, it is something instinctive. We have a sense of beauty and love beauty without even knowing why, and there are things which give the sense of beauty without our knowing why, without our reasoning. It is instinctive. He says that this is the infrarational stage of the aesthetic sense. It is absolutely obvious that a child, who sees a pretty flower and has the feeling of beauty he does not know why, would never be able to tell you that it's because the form is balanced and the colours are lovely; he cannot explain it. Therefore it is not rational, it is altogether instinctive, it is an attraction, an impulse drawing one towards something, a harmony one feels, without being able to define it. But most often it is like that. It is rarely that one is able to say, "This thing is beautiful because of that, because of this," and to give a whole lecture on the beauty of something. Usually, one simply feels that it is beautiful; if later one wonders, "Why did I feel it is beautiful?" then, by making an effort with one's intelligence one may succeed in understanding it; but at the beginning one is not pre-occupied with the why, one feels that it is beautiful, and that's all, one is satisfied with that.

For example, you enter a historical building, and suddenly you are seized by the sense of a great beauty; how do you explain it? If someone asks you about it you would say, "Well, I feel that it is beautiful." But if an architect enters a building and has the same feeling that it is beautiful, he will immediately tell you, "It's because the lines meet harmoniously, the mass of the volumes is in harmony, the entire structure follows certain laws of beauty, order and rhythm", and he will explain them to you. But that's because he is an architect, and yet you could have felt the beauty as much as he without being able to explain it. Well, your feeling for beauty is what Sri Aurobindo calls infrarational, and his feeling for beauty is what Sri Aurobindo calls rational, because he can explain with his reason why he finds it beautiful.

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It [beauty] is a kind of harmony which you experience much more than think, and the true suprarational relation with beauty is not at all a "reasonable" relation (Sri Aurobindo will tell you this at the end), it completely overpasses reason, it is a contact in a higher realm. But what precisely he tells us in this paragraph is that when it is an instinct it is found mixed with movements of ignorance and a lack of culture and refinement. So this instinct is sometimes very gross and very imperfect in its expression. One can experience an aesthetic pleasure (let us call it that) in seeing something which is truly beautiful and at the same time something else which is not beautiful, but which gives one some sort of pleasure, because it is mixed, because one's aesthetic instinct is not pure, it is mixed with all kinds of sensations which are very crude and untrained. So it is here, as he says, that reason has its role, that it comes in to explain why a thing is beautiful, to educate the taste; but it is not final, and reason is not the final judge; it can very well make mistakes, only it is a little higher, as judgment, than that of a completely infrarational being who has no reason and no understanding of things. It is a stage. It is a stage, that's what he says, it is a stage. But if you want to realise true beauty, you must go beyond that, very far beyond this stage... At first your sense of beauty is instinctive, impulsive, infrarational, lacking light, wanting reason, simply without any true understanding, and so, because the origin of the aesthetic sense is infrarational, it is understood, one always says this: "There's no disputing tastes and colours." You know, there are all kinds of popular proverbs which say that the appreciation of the beautiful is not a matter of reasoning, everyone likes a particular thing he doesn't know why, he takes pleasure in looking at a thing, and this pleasure cannot be discussed. Well, this is the infrarational stage of the aesthetic sense.

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The higher principle of beauty is a suprarational principle and therefore reason understands nothing at all about it. If you want to judge art by reason you are sure to say foolish things.

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To understand truly what Sri Aurobindo means here, you must yourself have had the experience of transcending reason and establishing your consciousness in a world higher than the mental intelligence. For from up there you can see, firstly, that everything that exists in the universe is an expression of Sachchidananda (Being-Consciousness-Bliss) and therefore behind any appearance whatever, if you go deeply enough, you can perceive Sachchidananda, which is the principle of Supreme Beauty. Secondly, you see that everything in the manifested universe is relative, so much so that there is no beauty which may not appear ugly in comparison with a greater beauty, no ugliness which may not appear beautiful in comparison with a yet uglier ugliness.

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...the supramental beauty is something much higher and more perfect; it is a beauty untainted by any ugliness and it does not need the proximity of ugliness in order to look beautiful. When the supramental forces descend into Matter in order to manifest, this perfect beauty will express itself quite naturally and spontaneously in all forms.

Beauty in the Vital

Perhaps not the highest sense of beauty, but in the vital one finds a complete sense of beauty and harmony. The beauty which is fundamental, profound, universal, constant belongs only to the psychic, but the sense of the beauty of form, of appearance, of colour, the educated, refined vital fully possesses.

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As soon as there is organic life, the vital element comes in, and it is this vital element which gives to flowers the sense of beauty. It is not perhaps individualised in the sense we understand it, but it is a sense of the species and the species always tries to realise it.

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Q: Can those who have a sense of beauty also become cruel?

A: That's a psychological problem. It depends on where their sense of beauty is located. One may have a physical see of beauty, a vital sense of beauty, a mental sense of beauty. If one has a moral sense of beauty—a sense of moral beauty and nobility—one will never be cruel. One will always be generous and magnanimous in all circumstances. But as men are made of many different pieces.... For instance, I was thinking about all the artists I knew—I knew all the greatest artists of the last century or the beginning of this century, and they truly had a sense of beauty, but morally, some of them were very cruel. When the artist was seen at his work, he lived in a magnificent beauty but when you saw the gentleman at home, he had only a very limited contact with the artist in himself and usually he became someone very vulgar, very ordinary. Many of them did, I am sure of it. But those who were unified, in the sense that they truly lived their art—those, no; they were generous and good.

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But for one who has more inner sensitivity, appearances are no longer deceptive and he can perceive the ugliness hidden beneath a pretty face and the beauty concealed beneath a mask of ugliness.

Beauty in Art

True art means the expression of beauty in the material world. In a world wholly converted, that is to say, expressing integrally the divine reality, art must serve as the revealer and teacher of this divine beauty in life.

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The aesthetic mind is perfected in proportion as it detaches itself from all its cruder pleasures and from outward conventional canons of the aesthetic reason and discovers a self-existent self and spirit of pure and infinite Beauty and Delight which gives its own light and joy to the material of the aesthesis.

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True art is intended to express the beautiful, but in close intimacy with the universal movement. The greatest nations and the most cultured races have always considered art as a part of life and made it subservient to life. Art was like that in Japan in its best moments; it was like that in all the best moments in the history of art. But most artists are like parasites growing on the margin of life; they do not seem to know that art should be the expression of the Divine in life and through life. In everything, everywhere, in all relations truth must be brought out in its all-embracing rhythm and every movement of life should be an expression of beauty and harmony. Skill is not art, talent is not art. Art is a living harmony and beauty that must be expressed in all the movements of existence. This manifestation of beauty and harmony is part of the Divine realisation upon earth, perhaps even its greatest part.

Why is Beauty Important?

It is the soul in us which turns always towards, Good and Beauty, because it is by these things that it itself grows in stature; the rest, their opposites, are a necessary part of experience, but have to be outgrown in the spiritual increase of the being.

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...this beauty of soul that is visible in the face, this kind of dignity, this harmony of integral realisation. When the soul becomes visible in the physical, it gives this dignity, this beauty, this majesty, the majesty that comes from one's being the Tabernacle. Then, even things that have no particular beauty put on a sense of eternal beauty, of it the eternal beauty.

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Usually one feels pleasure or joy or enjoyment due to this thing or due to that—from the most material things to things psychological or even mental. For example, to take a mental thing, you read a sentence which gives you a great joy, for it brings you a light, a new understanding; so that joy is a joy which has an object, it is because you read that sentence that you feel this joy, if you had not read the sentence, you would not have felt the joy. In the same way, when you hear beautiful music or when you see a beautiful picture or a beautiful landscape, that brings you joy; without those things you would not have felt that joy; it is these which brought you the joy. It is a joy which has an object, which has a cause.

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The plants are very psychic, but they can express it only by silence and beauty. Form, colour, scent + something else which is indefinable [constitute the beauty of flowers].

Why is it Important for Progress in Yoga?

To do this yoga, one must have, at least a little, the sense of beauty. If one does not, one misses one of the most important aspects of the physical world.

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To bring the Divine Love and Beauty and Ananda into the world is, indeed, the whole crown and essence of our Yoga.

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It is when you feel the universal or divine beauty or presence in things that the senses are open to the Divine.

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Love, Joy and Beauty are the fundamental determinates of the Divine Delight of Existence, and we can see at once that these are of the very stuff and nature of that Delight: they are not alien impositions on the being of the or creations supported by it but outside it; they are truths of its being, native to its consciousness, powers of its force of existence.

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If you compare the human body as it now is with a higher ideal of beauty, obviously very few would pass the examination. In almost everyone there is a sort of unbalance in the proportions; we are so accustomed to it that we do not notice it, but if we look from the standpoint of the higher beauty, it becomes visible; very few bodies would bear comparison with perfect beauty. There are a thousand reasons for this unbalance but only one remedy, to instil into the being this instinct, this sense of true beauty, a supreme beauty which will gradually act on the cells and make the body capable of expressing beauty. This is still a thing which is not known: the body is infinitely more plastic than you believe. You must have surely noticed (perhaps very vaguely) that those who live in an inner peace, in an inner beauty, a light, and perfect goodwill, have an expression which is not quite the same as of people who live in bad thoughts, in the lower part of their nature. When the human being is at his best, above his base animality, he reflects something which is not there when he lives in a state of bestiality.

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A philosophic statement about the is a mental formula, not knowledge, not experience: yet sometimes the Divine takes it as a channel of touch; strangely, a barrier in the mind breaks down, something is seen, a profound change operated in some inner part, there enters into the ground of the nature something calm, equal, ineffable. One stands upon a mountain ridge and glimpses or mentally feels a wideness, a pervasiveness, a nameless Vast in Nature; then suddenly there comes the touch, a revelation, a flooding, the mental loses itself in the spiritual, one bears the first invasion of the Infinite. Or you stand before a temple of Kali beside a sacred river and see what?—a sculpture, a gracious piece of architecture, but in a moment mysteriously, unexpectedly there is instead a Presence, a Power, a Face that looks into yours, an inner sight in you has regarded the World-Mother. Similar touches can come too through art, music, poetry to their creator or to one who feels the shock of the word, the hidden significance of a form, a message in the sound that carries more perhaps than was consciously meant by the composer. All things in the can turn into windows that open on the hidden. Still so long as one is satisfied with looking through windows, the gain is only initial; one day one will have to take up the pilgrim's staff and start out to journey there where the Reality is for ever manifest and present. Still less can it be spiritually satisfying to remain with shadowy reflections; a search imposes itself for the Light which they strive to figure. But since this Reality and this Light are in ourselves no less than in some high region above the mortal plane, we can in the seeking for it use many of the figures and activities of Life; as one offers a flower, a prayer, an act to the Divine, one can offer too a created form of beauty, a song, a poem, an image, a strain of music, and gain through it a contact, a response or an experience. And when that divine Consciousness has been entered or when it grows within, then too its expression in life through these things is not excluded from Yoga; these creative activities can still have their place, though not intrinsically a greater place than any other that can be put to divine use and service. Art, poetry, music, as they are in their ordinary functioning, create mental and vital, not spiritual values; but they can be turned to a higher end, and then, like all things that are capable of linking our consciousness to the Divine, they are transmuted and become spiritual and can be admitted as part of a life of Yoga.

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...the joy and happiness and satisfaction of beauty that comes from the perception of the Divine everywhere. It plunges the nature inward towards its meeting with the immanent Divine in the heart's secret centre and, while that call is there, no reproach of egoism, no mere outward summons of altruism or duty or philanthropy or service will deceive or divert it from its sacred longing and its obedience to the attraction of the Divinity within it.

Relatable Experiences in Yoga

...one feels such a deep detachment for all things in the world, such a great need to find something else, an imperious need to find something which is truly beautiful, truly fresh, truly good... then, quite naturally, this brings you to a spiritual aspiration.

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...if the seeking is a lasting and major drive in Nature, then all these objections and recommendations are futile. For this drive will fulfil itself, this hidden reality will draw and draw us till we achieve it. Those who feel its call, cannot do otherwise than follow and strive, even if need be leave all else for it, hold all other greatness, splendour, nobility, beauty as cheaper minor things compared with this other Light and Greatness and Beauty of which they have had the vision, the intimation, the formless attraction or else the passing touch or glimpse.

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...this spiritual bliss is here also in our hearts. It is hidden in from the toil of the surface mind which catches only at weak and flawed translations of it into various mental, vital and physical forms of the joy of existence. But if the mind has once grown sufficiently subtle and pure in its receptions and not limited by the grosser nature of our outward responses to existence, we can take a reflection of it which will wear perhaps wholly or predominantly the hue of whatever is strongest in our nature. It may present itself first as a yearning for some universal Beauty which we feel in Nature and man and in all that is around us; or we may have the intuition of some transcendent Beauty of which all apparent beauty here is only a symbol . That is how it may come to those in whom the aesthetic being is developed and insistent and the instincts which, when they find form of expression, make the poet and artist, are predominant.

How to Cultivate Beauty?

Let beauty be your constant ideal. The beauty of the soul The beauty of sentiments The beauty of thoughts The beauty of the action The beauty in the work so that nothing comes out of your hands which is not an expression of pure and harmonious beauty.

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From beauty to greater beauty, from joy to intenser joy, by an especial adjustment of the senses"—yes, that would be the normal course of a divine manifestation, however gradual, in Matter.

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There is, behind all things, a divine beauty, a divine harmony: it is with this that we must come into contact; it is this that we must express.

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The beginning of the heart's attraction to the Divine may be impersonal, the touch of an impersonal joy in something universal or transcendent that has revealed itself directly or indirectly to our emotional or our aesthetic being or to our capacity of spiritual felicity. That which we thus grow aware of is the Ananda Brahman, the bliss existence. There is an adoration of an impersonal Delight and Beauty, of a pure and an infinite perfection to which we can give no name or form, a moved attraction of the soul to some ideal and infinite Presence, Power, existence in the world or beyond it, which in some way becomes psychologically or spiritually sensible to us and then more and more intimate and real. That is the call, the touch of the bliss existence upon us. Then to have always the joy and nearness of its presence, to know what it is, so as to satisfy the intellect and the intuitional mind of its constant reality, to put our passive and, so far as we can manage it, our active, our inner immortal and even our outer mortal being into perfect harmony with it, grow into a necessity of our living. And to open ourselves to it is what we feel to be the one true happiness, to live into it the sole real perfection.

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Be sincere and absolute in your consecration to the Divine and your life will become harmonious and beautiful.

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One must be very much higher on the scale to see that what one does is ugly. One must already have at the core of oneself a kind of foreknowledge of what beauty, nobility, generosity are, to be able to suffer from the fact that one doesn't carry them within oneself.

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... if one deeply feels the beauty of Nature and communes with her, that can help in widening the consciousness.

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...one must have a universal consciousness in order to see and recognise it [beauty]. For instance, if your consciousness is limited to one place, that is, it is a national consciousness (the consciousness of any one country), what is beautiful for one country is not beautiful for another. The sense of beauty is different. For example (I could make you laugh with a story), I knew in Paris the son of the king of Dahomey (he was a negro—the king of Dahomey was a negro) and this boy had come to Paris to study Law. He used to speak French like a Frenchman. But he had remained a negro, you understand. And he was asked (he used to tell us all kinds of stories about his life as a student), someone asked him in front of me: "Well, when you marry, whom will you marry?"—"Ah! a girl from my country, naturally, they alone are beautiful...." (Laughter) Now, for those who are not negroes, negro beauty is a little difficult to see! And yet, this was quite spontaneous. He was fully convinced it was impossible for anyone to think otherwise.... "Only the women of my country are beautiful!"

Only those who have developed a little artistic taste, have travelled much and seen many things have widened their consciousness and they are no longer so sectarian. But it is very difficult to pull a person out of the specialised tastes of his race—I am not even speaking now of the country, I am speaking of the race. It is very difficult. It is there, you know, hidden right at the bottom, in the subconscious, and it comes back without your even noticing it, quite spontaneously, quite naturally. Even on this very point: the woman of your race is always much more beautiful than the woman of other races—spontaneously, it is the spontaneous taste. That's what I mean. So, you must rise above that. I am not even speaking of those who find everything that's outside their own family or caste very ugly and bad. I am not speaking at all of these people. I am not even speaking of those for whom one country is much more beautiful than another. And yet, these people have already risen above the altogether ordinary way of thinking. I am not even speaking of a question of race.... It is very difficult, one must go right down, right down within oneself into the subconscious—and even farther—to discover the root of these things. Therefore, if you want to have the sense of beauty in itself which is quite independent of all these tastes, the taste of the race— you must have a universal consciousness . Otherwise how can you have it? You will always have preferences. Even if these are not active and conscious preferences, they are subconscious preferences, instincts. So, to know true beauty independent of all form, one must rise above all form . And once you have known it beyond every form, you can recognise it in any form whatsoever, indifferently. And that becomes very interesting.

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You can hear poor music, even music from which one would like to run away, and yet you can, not for its outward self but because of what is behind, enjoy it. You do not lose the distinction between good music and bad music, but you pass through either into that which it expresses. For there is nothing in the world which has not its ultimate truth and support in the Divine. And if you are not stopped by the appearance, physical or moral or aesthetic, but get behind and are in touch with the Spirit, the Divine Soul in things, you can reach beauty and delight even through what affects the ordinary sense only as something poor, painful or discordant.

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...to be positively conscious of the supreme Good and supreme Beauty behind all things, which sustains all things and enables them to exist. When you see Him, you are able to perceive Him behind this mask and this distortion; even this ugliness, this wickedness, this evil is a disguise of Something which is essentially beautiful or good, luminous, pure.

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It is one of the greatest weapons of the Asura at work when you are taught to shun beauty. It has been the ruin of India. The Divine manifests in the psychic as love, in the mind as knowledge, in the vital as power and in the physical as beauty. If you discard beauty it means that you are depriving the Divine of this manifestation in the material and you hand over that part to the Asura.

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When the adverse forces are dealt with in the right way, all that is ugly and false disappears to leave place only for what is true and beautiful.

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To accept the uglinesses of the lower nature under the pretext that they exist―if this is what is meant by realism―does not form part of the sadhana. Our aim is not to accept these things and enjoy them, but to get rid of them and create a life of spiritual beauty and perfection. That cannot be done as long as we accept these uglinesses.

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...to be in such a state of purity and beauty that you do not perceive ugliness and evil—it is like something that does not touch you because it does not exist in you.

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...the realisation that everything is a manifestation of the Supreme, the Eternal, the Infinite, immutable in his total perfection and in his absolute reality. That is why, by conquering our mind and its ignorant and false perceptions we can, through all things, enter into contact with this Supreme Truth which is also the Supreme Beauty and the Supreme Love, beyond all our mental and vital notions of beauty and ugliness, the good and the bad. Even when we say "Supreme Truth, Supreme Beauty, Supreme Love", we should give to these words a meaning other than the one which is attributed to them by our intellect.

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For the spiritual man the mind's dream of perfect beauty is realised in an eternal love, beauty and delight that has no dependence and is equal behind all objective appearances...

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...a girl who had no education whatever; she was a dancer and danced tolerably well. After she took up Yoga, she danced only for friends; but her dancing attained a depth of expression and beauty which was not there before. And although she was not educated, she began to write wonderful things; for she had visions and expressed them in the most beautiful language. But there were ups and downs in her Yoga, and when she was in a good condition, she wrote beautifully, but otherwise was quite dull and stupid and uncreative. (The Mother, 28 July 1929)

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...the close and vivid discovery of soul or self, the straining towards that which is behind life and above mind, the passion for the Eternal or the Infinite, the hunger for a freedom and wideness of consciousness and existence not limited by the narrow moulds of intellect, character and the past life-aims of humanity, the thirst for union with the Divine or for the pure bliss and beauty of spiritual existence not tied down to mental and vital values must be dismissed as a superfluous dream for which there is neither place nor necessity here.

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...this vital is a strange creature. It is a being of passion, enthusiasm and naturally of desire; but, for example, it is quite capable of getting enthusiastic over something beautiful, of admiring, sensing anything greater and nobler than itself. And if really anything very beautiful occurs in the being, if there is a movement having an exceptional value, well, it may get enthusiastic and it is capable of giving itself with complete devotion—with a generosity that is not found, for example, in the mental domain nor in the physical. It has that fullness in action that comes precisely from its capacity to get enthused and throw itself wholly without reserve into what it does. Heroes are always people who have a strong vital, and when the vital becomes passionate about something, it is no longer a reasonable being but a warrior; it is wholly involved in its action and can perform exceptional things because it does not calculate, does not reason, does not say "One must take precautions, one must not do this, must not do that." It becomes reckless, it gets carried away, as people say, it gives itself totally. Therefore, it can do magnificent things if it is guided in the right way.

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A converted vital is an all-powerful instrument. And sometimes it gets converted by something exceptionally beautiful, morally or materially. When it witnesses, for example, a scene of total self-abnegation, of uncalculating self-giving one—of those things so exceedingly rare but splendidly beautiful—it can be carried away by it, it can be seized by an ambition to do the same thing. It begins by an ambition, it ends with a consecration.

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That [feeling the Mother's Presence, Love, Joy, Beauty] is one part of the psychic experience—the other is a complete self-giving, absence of demand, a prominence of the psychic being by which all that is false, wrong, egoistic, contrary to the Divine Truth, Divine Will, Divine Purity and Light is shown, falls away, cannot prevail in the nature. With all that the increase of the psychic qualities, gratitude, obedience, unselfishness, fidelity to the true perception, true impulse etc. that comes from the Mother or leads to the Mother. When this side grows, then the other, the Presence, Love, Joy, Beauty, can develop and be permanently there.

Practices

All those who have been able to create something beautiful or useful have always been persons who have known how to discipline themselves.

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The man of genius may use anything at all and make something beautiful because he has genius; but give this genius a perfect instrument and he will make something wonderful. Take a great musician; well, even with a wretched piano and missing notes, he will produce something beautiful; but give him a good piano, well-tuned, and he will do something still more beautiful. The consciousness is the same in either case but for expression it needs a good instrument—a body with mental, vital, psychic and physical capacities.

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If you said to yourself, my children, "We want to be as perfect instruments as possible to express the divine Will in the world", then for this instrument to be perfect, it must be cultivated, educated, trained. It must not be left like a shapeless piece of stone. When you want to build with a stone you chisel it; when you want to make a formless block into a beautiful diamond, you chisel it. Well, it is the same thing. When with your brain and body you want to make a beautiful instrument for the Divine, you must cultivate it, sharpen it, refine it, complete what is missing, perfect what is there.

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There must be order and harmony in work. Even what is apparently the most insignificant thing must be done with perfect perfection, with a sense of cleanliness, beauty, harmony and order.

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For the work simply aspire for the Force to use you, put yourself inwardly in relation with the Mother when doing it and make it your aim to be the instrument for the expression of beauty without regard to personal fame or the praise and blame of others.

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Beautiful conduct—not politeness which is an outer thing, however valuable,—but beauty founded upon a spiritual realisation of unity and harmony projected into life, is certainly part of the perfect perfection.

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To think constantly of the harmony of the body, of the beauty of the movements, of not doing anything that is ungraceful and awkward. You can obtain a rhythm of movement and gesture which is very exceptional.

~

One can always try little experiments. I have said that one must use a torch, a strong light; then one must take a round within one's being. If one is very attentive, one can very easily find these ugly corners. Suppose you have a beautiful experience, that suddenly in answer to your aspiration a great light comes; you feel all flooded with joy, force, light, beauty, and have the impression that you are on the point of being transfigured... and then, it passes away—it always passes away, doesn't it? especially at the beginning—suddenly, it stops. Then you tell yourself, when you are not vigilant, "There, it came and it has gone! Poor me! It came and has gone, it just gave me a taste of the thing and then let me fall." Well, that's foolish. What you should tell yourself is, "Look, I was not able to keep it, and why was I not able to keep it?" So, you take your torch and go on a round within yourself trying to find a very close relation between the change of consciousness and the movements accompanying the cessation of the experience. And if you are very, very attentive, and make your round very scrupulously, you will find that suddenly some part of the vital or some part of the mind or of the body, something has not kept up, in this sense that mentally, instead of being immobile and attentive, something has begun to ask, "Wait a minute, what is this experience? What does it mean?", begun to try to find an explanation (what it calls an "understanding"). Or maybe in the vital something has begun to enjoy the experience: "How pleasant it is, how I would like it to grow, how good if it were constant, how...." Or something in the physical has said, "Oh! It is a bit hard to endure that, how long am I going to be able to keep it?" It is perhaps not as obvious as all this, but it is a wee bit hidden like this, somewhere. You will always find one of these three things or others analogous. Then, it is there the lantern is needed: where is the weak point? where is the egoism? where is the desire? where is that old dirt we do not want any longer? where is that thing which turns back upon itself instead of giving itself, opening itself, losing itself? which turns back upon itself, tries to take advantage of what has happened, wants to appropriate to itself the fruit of the experience? Or rather which is too weak, too hard, too rigid to be able to follow the movement?... It is that, you are now on the track, you begin precisely to put the light you have just acquired upon it; it is that you must do, focus the light upon it, turn it in such a way that the thing cannot resist it.

~

One may seek within oneself, one may remember, may observe; one must notice what is going on, one must pay attention, that's all. Sometimes, when one sees a generous act, hears of something exceptional, when one witnesses heroism or generosity or greatness of soul, meets someone who shows a special talent or acts in an exceptional and beautiful way, there is a kind of enthusiasm or admiration or gratitude which suddenly awakens in the being and opens the door to a state, a new state of consciousness, a light, a warmth, a joy one did not know before. That too is a way of catching the guiding thread. There are a thousand ways, one has only to be awake and to watch.

~

You must have a strong body and strong nerves. You must have a strong basis of equanimity in your external being. If you have this basis, you can contain a world of emotion and yet not have to scream it out. This does not mean that you cannot express your emotion, but you can express it in a beautiful harmonious way. To weep or scream or dance about is always a proof of weakness, either of the vital or the mental or the physical nature; for on all these levels the activity is for self-satisfaction. One who dances and jumps and screams has the feeling that he is somehow very unusual in his excitement; and his vital nature takes great pleasure in that.

~

You carry with you, around you, in you, the atmosphere created by your actions, and if what you do is beautiful, good and harmonious, your atmosphere is beautiful, good and harmonious; on the other hand, if you live in a sordid selfishness, unscrupulous self-interest, ruthless bad will, that is what you will breathe every moment of your life and that means misery, constant uneasiness; it means ugliness that despairs of its own ugliness.

~

When the surroundings, circumstances, atmosphere, the way of living and above all the inner attitude are altogether of a low kind, vulgar, gross, egoistic, sordid, love is reluctant to come, that is, it always hesitates to manifest itself and generally does not stay long. A home of beauty must be given for Beauty to stay. I am not speaking of external things—a real house, real furniture and all that—I am speaking of an inner attitude, of something within which is beautiful, noble, harmonious, unselfish. There Love has a chance to come and stay. But when, as soon as it tries to manifest, it is immediately mixed with such low and ugly things, it does not remain, it goes away. This is what Sri Aurobindo says: it is "reluctant to be born"—it could be said that it immediately regrets being born. Men always complain that love does not stay with them but it is entirely their fault. They give this love such a sordid life, mixed with a heap of horrors and such vulgarity, things so base, so selfish, so dirty, that the poor thing cannot stay. If they don't succeed in killing it altogether, they make it utterly sick. So the only thing it can do is to take flight. People always complain that love is impermanent and passing. To tell the truth, they should be very grateful that it manifested in them in spite of the sordidness of the house they gave it.

~

And this vital, if you place it in a bad environment, it will imitate the bad environment and do bad things with violence and to an extreme degree. If you place it in the presence of something wonderfully beautiful, generous, great, noble, divine, it can be carried away with that also, forget everything else and give itself wholly. It will give itself more completely than any other part of the being, for it does not calculate. It follows its passion and enthusiasm. When it has desires, its desires are violent, arbitrary, and it does not at all take into account the good or bad of others; it doesn't care the least bit. But when it gives itself to something beautiful, it does not calculate either, it will give itself entirely without knowing whether it will do good or harm to it. It is a very precious instrument.

~

One believes he has his own way of thinking. Not at all. It depends totally upon the people one speaks with or the books he has read or on the mood he is in. It depends also on whether you have a good or bad digestion, it depends on whether you are shut up in a room without proper ventilation or whether you are in the open air; it depends on whether you have a beautiful landscape before you; it depends on whether there is sunshine or drain! You are not aware of it, but you think all kinds of things, completely different according to a heap of things which have nothing to do with you!

~

And on the trust he has in what happens to him, on the absence of the mind's critical sense, and a simplicity of heart, and a youthful and active energy―it depends on all that―on a kind of inner vital generosity: one must not be too egoistic, one must not be too miserly, nor too practical, too utilitarian―indeed there are all sorts of things one should not be... like children. And then, one must have a lively power of imagination, for―I seem to be telling you stupid things, but it is quite true―there is a world in which you are the supreme maker of forms: that is your own particular vital world. You are the supreme fashioner and you can make a marvel of your world if you know how to use it. If you have an artistic or poetic consciousness, if you love harmony, beauty, you will build there something marvellous which will tend to spring up into the material manifestation.

Practices for Children

I have said that from a young age children should be taught to respect good health, physical strength and balance. The great importance of beauty must also be emphasised. A young child should aspire for beauty, not for the sake of pleasing others or winning their admiration, but for the love of beauty itself; for beauty is the ideal which all physical life must realise. Every human being has the possibility of establishing harmony among the different parts of his body and in the various movements of the body in action. Every human body that undergoes a rational method of culture from the very beginning of its existence can realise its own harmony and thus become fit to manifest beauty. When we speak of the other aspects of an integral education, we shall see what inner conditions are to be fulfilled so that this beauty can one day be manifested

~

To this general education of the senses and their functioning there will be added, as early as possible, the cultivation of discrimination and of the aesthetic sense, the capacity to choose and adopt what is beautiful and harmonious, simple, healthy and pure. For there is a psychological health just as there is a Physical health, a beauty and harmony of the sensations as of the body and its movements. As the capacity of understanding grows in the child, he should be taught, in the course of his education, to add artistic taste and refinement to power and precision. He should be shown, led to appreciate, taught to love beautiful, lofty, healthy and noble things, whether in Nature or in human creation. This should be a true aesthetic culture, which will protect him from degrading influences.

~

When a child is full of enthusiasm, never throw cold water on it, never tell him, "You know, life is not like that!" You should always encourage him, tell him, "Yes, at present things are not always like that, they seem ugly, but behind this there is a beauty that is trying to realise itself. This is what you should love and draw towards you, this is what you should make the object of your dreams, of your ambitions."

~

When a child tells you a beautiful dream in which he had many powers and all things were very beautiful, be very careful never to tell him, "Oh! life is not like that", for you are doing something wrong. You must on the contrary tell him, "Life ought to be like that, and it will be like that!"

~

And so, when the first experience comes, which sometimes begins when one is very young, the first contact with the inner joy, the inner beauty, the inner light, the first contact with that, which suddenly makes you feel, "Oh! that is what I want," you must cultivate it, never forget it, hold it constantly before you, tell yourself, "I have felt it once, so I can feel it again. This has been real for me, even for the space of a second, and that is what I am going to revive in myself".... And encourage the body to seek it—to seek it, with the confidence that it carries that possibility within itself and that if it calls for it, it will come back, it will be realised again.

Practices for Artists

...an artist should be capable of entering into communion with the Divine and of receiving inspiration about what form or forms ought to be used to express the divine beauty in matter. And thus, if it does that, art can be a means of realisation of beauty, and at the same time a teacher of what beauty ought to be, that is, art should be an element in the education of men's taste , of young and old, and it is the teaching of true beauty, that is, the essential beauty which expresses the divine truth. This is the raison d'être of art. Now, between this and what is done there is a great difference, but this is the true raison d'être of art.

~

Art is nothing less in its fundamental truth than the aspect of beauty of the Divine manifestation. Perhaps, looking from this standpoint, there will be found very few true artists; but still there are some and these can very well be considered as Yogis. For like a Yogi an artist goes into deep contemplation to await and receive his inspiration. To create something truly beautiful, he [Yogi] has first to see it within, to realise it as a whole in his inner consciousness; only when so found, seen, held within, can he execute it outwardly; he creates according to this greater inner vision. This too is a kind of yogic discipline, for by it he enters into intimate communion with the inner worlds.

~

In fact people who work in order to develop their taste, to refine it... is for the cultivation of their senses, which is a very different thing. It is like the artist, you know, who trains his eyes to appreciate forms and colours, lines, the composition of things, the harmony found in physical nature; it is not at all through desire that he does this, it is through taste, culture, the development of the sense of sight and the appreciation of beauty. And usually artists who are real artists and love their art and live in the sense of beauty, seeking beauty, are people who don't have many desires. They live in the sense of a growth not only visual, but of the appreciation of beauty. There is a great difference between this and people who live by their impulses and desires. That's altogether something else.

~

If you ask me, I believe that all those who produce something artistic are artists! A word depends upon the way it is used, upon what one puts into it. One may put into it all that one wants. For instance, in Japan there are gardeners who spend their time correcting the forms of trees so that in the landscape they make a beautiful picture. By all kinds of trimmings, props, etc. they adjust the forms of trees. They give them special forms so that each form may be just what is needed in the landscape. A tree is planted in a garden at the spot where it is needed and moreover, it is given the form that's required for it to go well with the whole set-up. And they succeed in doing wonderful things. You have but to take a photograph of the garden, it is a real picture, it is so good. Well, I certainly call the man an artist. One may call him a gardener but he is an artist.... All those who have a sure and developed sense of harmony in all its forms, and the harmony of all the forms among themselves, are necessarily artists, whatever may be the type of their production.

~

You have followed very little of this movement of art I am speaking about, which is related to European civilisation, it has not been felt much here—just a little but not deeply. Here, the majority of creations (this is a very good example), the majority of works, I believe even almost all the beautiful works, are not signed. All those paintings in the caves, those statues in the temples—these are not signed. One does not know at all who created them. And all this was not done with the idea of making a name for oneself as at present. One happened to be a great sculptor, a great painter, a great architect, and then that was all, there was no question of putting one's name on everything and proclaiming it aloud in the newspapers so that no one might forget it! In those days the artist did what he had to do without caring whether his name would go down to posterity or not. All was done in a movement of aspiration to express a higher beauty, and above all with the idea of giving an appropriate abode to the godhead who was evoked. In the cathedrals of the Middle Ages, it was the same thing, and I don't think that there too the names of the artists who made them have remained. If any are there, it is quite exceptional and it is only by chance that the name has been preserved. Whilst today, there is not a tiny little piece of canvas, painted or daubed, but on it is a signature to tell you: it is Mr. So-and-so who made this!

~

Copy many beautiful things, but try even more to catch the emotion, the deeper life of things.

~

Why do you want to do the details? That is not at all necessary. Painting is not done to copy Nature, but to express an impression, a feeling, an emotion that we experience on seeing the beauty of Nature. It is this that is interesting and it is this that has to be expressed..

Challenges

Physical

Tamas brings into our emotional nature insensibility, indifference, want of sympathy and openness, the shut soul, the callous heart, the soon spent affection and languor of the feelings, into our aesthetic and sensational nature the dull aesthesis, the limited range of response, the insensibility to beauty, all that makes in man the coarse, heavy and vulgar spirit.

~

The only thing in the world which still seems intolerable to me now, is all the physical deterioration, the physical suffering, the ugliness, the inability to express that capacity for beauty which is in every being. But that too will be conquered one day. There too the power will come one day to shift the needle a little. Only, we must rise higher in consciousness: the deeper one wants to go down into matter, the higher is it necessary to rise in consciousness. That will take time.

~

It is the physical centre—sex is only one of its movements. Naturally, if the sex is active (instead of giving place to Beauty and Ananda) and if the lower movements are active, it forms an obstacle to the establishment of the higher consciousness. But the higher can descend, if there is at all an opening, even before the lower movements have definitely gone—it has then to complete the work of displacing them.

~

If it [the vital] admires all beautiful things, not women only, without desire—then there would be no harm [in admiring women]. But specially applied to women, it is a relic of the "sex-appeal".

~

The desires of the heart and the body which stand in the way of Brahmacharya give a glow to the vital and emotive nature and prevent it from being dry and shut to feeling. To keep the heart warm and open, not dried up or closed, and at the same time attain to spiritual purity the best way is to turn it towards that which is eternal, pure and ever true, behind and beyond these earthly emotions—the ever-living Love, Bliss and Beauty.

Vital

In a human being, there is the divine Presence and the psychic being—at the beginning embryonic, but in the end a being wholly formed, conscious, independent, individualised. That does not exist in the vital world. It is a special grace given to human beings dwelling in matter and upon earth. And because of this, there is no human being who cannot be converted, if he wants it; that is, there is a possibility of his wanting it and the moment he wants it, he can do it. He is sure to succeed the moment he wants it, whereas those beings of the vital do not have a psychic being in them, they do not have the direct divine Presence (naturally, at the Origin, they descended directly from the Divine, but that was at the Origin, that is very far away). They are not in direct contact with the Divine within them, they have no psychic being. And if they were converted, there would remain nothing of them! For they are made up entirely of the opposite movement: they are entirely made up of personal self-assertion, despotic authority, separation from the Origin, and, of a great disdain for all that is pure, beautiful and noble. They do not have within them this psychic element which in man, even in the most debased, makes him respect what is beautiful and pure; even the basest man, in spite of himself, against his own will, respects what is pure, noble and beautiful. But those beings do not have that. They are wholly on the other side, totally on the other side. It disgusts them in every way. It is for them something which should not be touched, because it destroys; it is the thing that makes them disappear. Goodwill, sincerity, purity and beauty are things which make them disappear. So they hate these things.

Now I do not know on what grounds one could convert them [beings of the vital]. What would be the point of support? I do not find it. Even in the greatest. That is, some of these beings will not disappear until hatred disappears from the earth.... One might put it the other way round. One might say that hatred will disappear from the earth when those beings disappear; but, for the reason I have just given, the power to make light spring forth in the place of darkness, beauty in the place of ugliness, goodness instead of evil, that power man possesses, the Asura does not. Therefore it is man who will do that work, it is he who will change, it is he who will transform his earth and it is he who will compel the Asura to flee into other worlds or to dissolve. After that, all will be quiet. There you are.

~

But is the Divine then something so terrible, horrible or repellent that the idea of its entry into the physical, its divinising of the human should create this shrinking, refusal, revolt or fear? I can understand that the unregenerate vital attached to its own petty sufferings and pleasures, to the brief ignorant drama of life, should shrink from what will change it. But why should a God-lover, a God-seeker, a sadhak fear the divinisation of the consciousness! Why should he object to becoming one in nature with what he seeks, why should he recoil from sādṛśya-mukti? Behind this fear there are usually two causes: first, there is the feeling of the vital that it will have to cease to be obscure, crude, muddy, egoistic, unrefined (spiritually), full of stimulating desires and small pleasures and interesting sufferings (for it shrinks even from the Ananda which will replace them); next, there is some vague ignorant idea of the mind, due, I suppose, to the ascetic tradition, that the divine nature is something cold, bare, empty, austere, aloof, without the glorious riches of the egoistic human vital life. As if there were not a divine vital and as if that divine vital is not itself and, when it gets the means to manifest, will not make the life on earth also infinitely more full of beauty, love, radiance, warmth, fire, intensity and divine passion and capacity for bliss than the present impotent, suffering, pettily and transiently excited and soon tired vitality of the still so imperfect human creation!

~

The danger of the vital is that of taking hold of love, Ananda, the sense of Beauty and using it for its own purposes, for vital human relations or interchange or else some kind of mere enjoyment of its own.

~

...when one sees something beautiful, instead of admiring, loving, being happy, wishing that it grows and progresses (which is the true divine movement), one feels a sort of anger, rage, one wants to destroy, one wants to damage. This is the movement of the adverse forces. Unfortunately, this is quite spontaneous in many people, and even in children... the instinct to destroy and spoil. Well, it is the presence of the adverse forces. And these are forces which come directly from the vital world and incarnate on earth in human consciousness, and at times also in animal consciousness. It is the hatred for things beautiful, for what is pure, what is good, what is true. It is the hatred of the divine Presence. And naturally, with this hatred, the will to destroy and damage, to spoil, mar, deform, disfigure. One step more and it is the will to inflict suffering. And all this is the influence of the adverse forces, which acts quite spontaneously in the inconscient, in the subconscient, in half-consciousness. It is only the pure and luminous consciousness which can oppose this and prevent it from acting. But the state of the world is such that this is a constant battle. Very few people can escape from this hold. Everyone generally has a tiny little corner in him—at times quite small, at times bigger, sometimes quite unconscious, sometimes a little conscious, sometimes superbly, completely conscious—which likes destroying, likes spoiling. And the state of the world is such that when one gives way to that, one is helped by an onrush of forces which lie waiting for the opportunity, waiting for the moment to be able to manifest, which need human collaboration to be able to manifest and seek it. As soon as the opportunity comes, they rush forth, throwing out a formidable amount of energy. And so one feels stronger as soon as one begins to do evil. That is why it is easier, whilst if one wants to react, refuses to become the instrument of these forces, one must fight hard, be very strong, very straight, very pure, very sincere, and above all, not egoistic. One must not turn round upon oneself, and must never be afraid. And this is not easy. That is, the world is in such a state that in order never to be moved by the adverse forces—the forces of darkness, destruction, wickedness, hatred—one must be a hero, a true hero, who is not afraid of blows and fears nothing, who never turns round upon himself and doesn't have that kind of self-pity which is so despicable a thing. That is why... in order not to do evil, think evil, wish evil, never, under any circumstances, one must be a hero It is not always easy to be a hero. The days one is tired, the days one wants to rest, not to make any effort, one slips, everything slips down.

~

The unselfish movement, uncalculating, is one of the most beautiful forms of psychic consciousness in the world. But the higher one rises in the scale of mental activity, the rarer it becomes. For with intelligence come all the skill and cleverness, and corruption, calculation. For instance, when a rose blossoms it does so spontaneously, for the joy of being beautiful, smelling sweet, expressing all its joy of living, and it does not calculate, it has nothing to gain out of it: it does so spontaneously, in the joy of being and living. Take a human being, well, apart from a very few exceptions, the moment his mind is active he tries to get some advantage out of his beauty and cleverness; he wants it to bring him something, either men's admiration or even much more sordid gains yet. Consequently, from the psychic point of view, the rose is better than human beings.

~

Take for instance... you see something which is—which seems to you or is—very beautiful, very harmonious, very pleasant; if you have the true consciousness, you experience this joy of seeing, of being in a conscious contact with something very beautiful, very harmonious, and then that's all. It stops there. You have the joy of it—that such a thing exists, you see. And this is quite common among artists who have a sense of beauty. For example, an artist may see a beautiful creature and have the joy of observing the beauty, grace, harmony of movement and all that, and that's all. It stops there. He is perfectly happy, perfectly satisfied, because he has seen something beautiful. An ordinary consciousness, altogether ordinary, dull like all ordinary consciousness—as soon as it sees something beautiful, whether it be an object or a person, hop! "I want it!" It is deplorable, you know. And into the bargain it doesn't even have the joy of the beauty, because it has the anguish of desire. It misses that and has nothing in exchange, because there is nothing pleasant in desiring anything. It only puts you in an unpleasant state, that's all.

~

This world is a chaos in which darkness and light, false-hood and truth, death and life, ugliness and beauty, hate and love are so closely intertwined that it is almost impossible to distinguish one from the other, still more impossible to disentangle them and put an end to an embrace which has the horror of a pitiless struggle, all the more keen because veiled, especially in human consciousness where the conflict changes into an anguish for knowledge, for power, for conquest,—a combat obscure and painful, all the more atrocious because it seems to be without issue, but capable of a solution on a level above the sensations and feelings and ideas, beyond the domain of the mind—in the Divine Consciousness.

Understanding of Beauty in Yoga

What is Beauty?

For all joy, beauty, love, peace, delight are out-flowings from the Ananda Brahman,—all delight of the spirit, the intellect, the imagination, aesthetic sense, ethical aspiration and satisfaction, action, life, the body. And through all ways of our being the Divine can touch us and make use of them to awaken and liberate the spirit.

~

The master and Mover of our works is the One, the Universal and Supreme, the Eternal and Infinite. He is the transcendent unknown or unknowable Absolute, the unexpressed and unmanifested Ineffable above us; but he is also the Self of all beings, the Master of all worlds, transcending all worlds, the Light and the Guide, the All-Beautiful and All-Blissful, the Beloved and the Lover. He is the Cosmic Spirit and all-creating Energy around us; he is the Immanent within us. All that is is he, and he is the More than all that is, and we ourselves, though we know it not, are being of his being, force of his force, conscious with a consciousness derived from his; even our mortal existence is made out of his substance and there is an immortal within us that is a spark of the Light and Bliss that are for ever. No matter whether by knowledge, works, love or any other means, to become aware of this truth of our being, to realise it, to make it effective here or elsewhere is the object of all Yoga.

~

... that there is nothing but That—something we cannot name, cannot define, cannot describe, but something we can feel and can more and more become. A Something that is more perfect than all the perfections, more beautiful than all the beauties , more marvellous than all the marvels, so that even the totality of all that exists cannot express it. And there is nothing but That. And it is not a Something floating in nothingness: there is nothing but That.

Beauty in Psychic

On this ignorant surface we become dimly aware of something that can be called a soul as distinct from mind, life or body; we feel it not only as our mental idea or vague instinct of ourselves, but as a sensible influence in our life and character and action. A certain sensitive feeling for all that is true and good and beautiful, fine and pure and noble, a response to it, a demand for it, a pressure on mind and life to accept and formulate it in our thought, feelings, conduct, character is the most usually recognised, the most general and characteristic, though not the sole sign of this influence of the psyche.

~

What is meant in the terminology of the Yoga by the psychic is the soul element in the nature, the pure psyche or divine nucleus which stands behind mind, life and body (it is not the ego) but of which we are only dimly aware. It is a portion of the Divine and permanent from life to life, taking the experience of life through its outer instruments. As this experience grows it manifests a developing psychic personality which insisting always on the good, true and beautiful, finally becomes ready and strong enough to turn the nature towards the Divine. It can then come entirely forward, breaking through the mental, vital and physical screen, govern the instincts and transform the nature. Nature no longer imposes itself on the soul, but the soul, the Purusha, imposes its dictates on the nature.

~

...the psychic entity in us persists and is fundamentally the same always: it contains all essential possibilities of our manifestation but is not constituted by them; it is not limited by what it manifests, not contained by the incomplete forms of the manifestation, not tarnished by the imperfections and impurities, the defects and depravations of the surface being. It is an ever-pure flame of the divinity in things and nothing that comes to it, nothing that enters into our experience can pollute its purity or extinguish the flame. This spiritual stuff is immaculate and luminous and, because it is perfectly luminous, it is immediately, intimately, directly aware of truth of being and truth of nature; it is deeply conscious of truth and good and beauty because truth and good and beauty are akin to its own native character, forms of something that is inherent in its own substance. It is aware also of all that contradicts these things, of all that deviates from its own native character, of falsehood and evil and the ugly and the unseemly; but it does not become these things nor is it touched or changed by these opposites of itself which so powerfully affect its outer instrumentation of mind, life and body. For the soul, the permanent being in us, puts forth and uses mind, life and body as its instruments, undergoes the envelopment of their conditions, but it is other and greater than its members.

~

...the discovery of the soul, not the outer soul of thought and emotion and desire, but the secret psychic entity, the divine element within us. When that becomes dominant over the nature, when we are consciously the soul and when mind, life and body take their true place as its instruments, we are aware of a guide within that knows the truth, the good, the true delight and beauty of existence, controls heart and intellect by its luminous law and leads our life and being towards spiritual completeness. Even within the obscure workings of the Ignorance we have then a witness who discerns, a living light that illumines, a will that refuses to be misled and separates the mind's truth from its error, the heart's intimate response from its vibrations to a wrong call and wrong demand upon it, the life's true ardour and plenitude of movement from vital passion and the turbid falsehoods of our vital nature and its dark self seekings. This is the first step of self-realisation, to enthrone the soul, the divine psychic individual in the place of the ego.

~

A first condition of the soul's complete emergence is a direct contact in the surface being with the spiritual Reality. Because it comes from that, the psychic element in us turns always towards whatever in phenomenal Nature seems to belong to a higher Reality and can be accepted as its sign and character. At first, it seeks this Reality through the good, the true, the beautiful, through all that is pure and fine and high and noble: but although this touch through outer signs and characters can modify and prepare the nature, it cannot entirely or most inwardly and profoundly change it. For such an inmost change the direct contact with the Reality itself is indispensable since nothing else can so deeply touch the foundations of our being and stir it or cast the nature by its stir into a ferment of transmutation. Mental representations, emotional and dynamic figures have their use and value; Truth, Good and Beauty are in themselves primary and potent figures of the Reality, and even in their forms as seen by the mind, as felt by the heart, as realised in the life can be lines of an ascent: but it is in a spiritual substance and being of them and of itself that That which they represent has to come into our experience.

The soul may attempt to achieve this contact mainly through the thinking mind as intermediary and instrument; it puts a psychic impression on the intellect and the larger mind of insight and intuitional intelligence and turns them in that direction. At its highest the thinking mind is drawn always towards the impersonal; in its search it becomes conscious of a spiritual essence, an impersonal Reality which expresses itself in all these outward signs and characters but is more than any formation or manifesting figure. It feels something of which it becomes intimately and invisibly aware,—a supreme Truth, a supreme Good, a supreme Beauty, a supreme Purity, a supreme Bliss; it bears the increasing touch, less and less impalpable and abstract, more and more spiritually real and concrete, the touch and pressure of an Eternity and Infinity which is all this that is and more. There is a pressure from this Impersonality that seeks to mould the whole mind into a form of itself; at the same time the impersonal secret and law of things becomes more and more visible. The mind develops into the mind of the sage, at first the high mental thinker, then the spiritual sage who has gone beyond the abstractions of thought to the beginnings of a direct experience. As a result the mind becomes pure, large, tranquil, impersonal; there is a similar tranquillising influence on the parts of life: but otherwise the result may remain incomplete; for the mental change leads more naturally towards an inner status and an outer quietude, but, poised in this purifying quietism, not drawn like the vital parts towards a discovery of new life-energies, does not press for a full dynamic effect on the nature.

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A second approach made by the soul to the direct contact is through the heart: this is its own more close and rapid way because its occult seat is there, just behind in the heart-centre, in close contact with the emotional being in us; it is consequently through the emotions that it can act best at the beginning with its native power, with its living force of concrete experience. It is through a love and adoration of the All-beautiful and All-blissful, the All-Good, the True, the spiritual Reality of love, that the approach is made; the aesthetic and emotional parts join together to offer the soul, the life, the whole nature to that which they worship. This approach through adoration can get its full power and impetus only when the mind goes beyond impersonality to the awareness of a supreme Personal Being: then all becomes intense, vivid, concrete; the heart's emotion, feeling, spiritualised sense reach their absolute; an entire self-giving becomes possible, imperative. The nascent spiritual man makes his appearance in the emotional nature as the devotee, the bhakta; if, in addition, he becomes directly aware of his soul and its dictates, unites his emotional with his psychic personality and changes his life and vital parts by purity, God-ecstasy, the love of God and men and all creatures into a thing of spiritual beauty, full of divine light and good, he develops into the saint and reaches the highest inner experience and most considerable change of nature proper to this way of approach to the Divine Being. But for the purpose of an integral transformation this too is not enough; there must be a transmutation of the thinking mind and all the vital and physical parts of consciousness in their own character.

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...in love for the Divine or for one whom one feels to be divine, the Bhakta feels an intense reverence for the Loved, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness and a passionate desire to grow into likeness with that which one adores. What does come very often with the inrush of Love is an exaltation, a feeling of a greatening within, of new powers and high or beautiful possibilities in one's nature or of an intensification of the nature; but that is not exactly self-reverence. There is a deeper self reverence possible, a true emotion, a sense of the value and even the sacredness of the soul, even the mind, life, body as an offering or itself the temple for the inner presence of the Beloved.

Why is Beauty Important?

And what will be the bliss nature when it manifests in a new supramental race? The fully evolved soul will be one with all beings in the status and dynamic effects of experience of a bliss-consciousness intense and illimitable. And since love is the effective power and soul-symbol of bliss-oneness he will approach and enter into this oneness by the gate of universal love, a sublimation of human love at first, a divine love afterwards, at its summits a thing of beauty, sweetness and splendour now to us inconceivable. He will be one in bliss-consciousness with all the world-play and its powers and happenings and there will be banished for ever the sorrow and fear, the hunger and pain of our poor and darkened mental and vital and physical existence. He will get that power of the bliss-freedom in which all the conflicting principles of our being shall be unified in their absolute values. All evil shall perforce change itself into good; the universal beauty of the All-beautiful will take possession of its fallen kingdoms; every darkness will be converted into a pregnant glory of light and the discords which the mind creates between Truth and Good and Beauty, Power and Love and Knowledge will disappear on the eternal summit, in the infinite extensions where they are always one.

In the free infinity of the self-delight of Sachchidananda there is a play of the divine Child, a rāsa līlā of the infinite Lover and its mystic soul-symbols repeat themselves in characters of beauty and movements and harmonies of delight in a timeless forever.

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The general power of Delight is love and the special mould which the joy of love takes is the vision of beauty. The God-lover is the universal lover and he embraces the All-blissful and All-beautiful. When universal love has seized on his heart, it is the decisive sign that the Divine has taken possession of him; and when he has the vision of the All-beautiful everywhere and can feel at all times the bliss of his embrace, that is the decisive sign that he has taken possession of the Divine. Union is the consummation of love, but it is this mutual possession that gives it at once the acme and the largest reach of its intensity. It is the foundation of oneness in ecstasy.

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Love is a passion and it seeks for two things, eternity and intensity, and in the relation of the Lover and Beloved the seeking for eternity and for intensity is instinctive and self-born. Love is a seeking for mutual possession, and it is here that the demand for mutual possession becomes absolute. Passing beyond desire of possession which means a difference, it is a seeking for oneness, and it is here that the idea of oneness, of two souls merging into each other and becoming one finds the acme of its longing and the utterness of its satisfaction. Love, too, is a yearning for beauty, and it is here that the yearning is eternally satisfied in the vision and the touch and the joy of the All-beautiful. Love is a child and a seeker of Delight, and it is here that it finds the highest possible ecstasy both of the heart-consciousness and of every fibre of the being. Moreover, this relation is that which as between human being and human being demands the most and, even while reaching the greatest intensities, is still the least satisfied, because only in the Divine can it find its real and its utter satisfaction. Therefore it is here most that the turning of human emotion God-wards finds its full meaning and discovers all the truth of which love is the human symbol, all its essential instincts divinised, raised, satisfied in the bliss from which our life was born and towards which by oneness it returns in the Ananda of the divine existence where love is absolute, eternal and unalloyed.

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To come into contact with the higher mind consciousness is not enough, it is only an indispensable stage. There must be a descent of the Divine Force from yet loftier and more powerful reaches. A transformation of the higher consciousness into a supramental light and power, a transformation of the vital and its life-force into a pure, wide, calm, intense and powerful instrument of the Divine Energy, a transformation of the physical itself into a form of divine light, divine action, strength, beauty and joy are impossible without this descending Force from the now invisible summits. That is why in this Yoga the ascent to the Divine which it has in common with other paths of Yoga is not enough; there must be too a descent of the Divine to transform all the energies of the mind, life and body.

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At a certain stage in the Yoga when the mind is sufficiently quieted and no longer supports itself at every step on the sufficiency of its mental certitudes, when the vital has been steadied and subdued and is no longer constantly insistent on its own rash will, demand and desire, when the physical has been sufficiently altered not to bury altogether the inner flame under the mass of its outwardness, obscurity or inertia, an inmost being, long hidden within and felt only in its rare influences, is able to come forward and illumine the rest and take up the lead of the Sadhana. Its character is a one-pointed orientation towards the Divine or the Highest, one-pointed and yet plastic in action and movement; it does not create a rigidity of direction like the one-pointed intellect or a bigotry of the regnant idea or impulse like the one-pointed vital force; it is at every moment and with a supple sureness that it points the way to the Truth, automatically distinguishes the right step from the false, extricates the divine or Godward movement from the clinging mixture of the undivine. Its action is like a searchlight showing up all that has to be changed in the nature; it has in it a flame of will insistent on perfection, on an alchemic transmutation of all the inner and outer existence. It sees the divine essence everywhere but rejects the mere mask and the disguising figure. It insists on Truth, on will and strength and mastery, on Joy and Love and Beauty, but on a Truth of abiding Knowledge that surpasses the mere practical momentary truth of the Ignorance, on an inward joy and not on mere vital pleasure,—for it prefers rather a purifying suffering and sorrow to degrading satisfactions,—on love winged upward and not tied to the stake of egoistic craving or with its feet sunk in the mire, on beauty restored to its priesthood of interpretation of the Eternal, on strength and will and mastery as instruments not of the ego but of the Spirit. Its will is for the divinisation of life, the expression through it of a higher Truth, its dedication to the Divine and the Eternal.

How to Cultivate Beauty?

When the spirit in us is free, then what was behind this soul-force comes out in all its light, beauty and greatness, the Spirit, the Godhead who makes the nature and soul of man his foundation and living representative in cosmic being and mind, action and life.

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It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, — in either of them or, if we are capable, in both together,—and use that as our leverage to lift the nature wholly towards the Divine. The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature. There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the seeking of the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga.

Challenges

An evolution from the Inconscient need not be a painful one if there is no resistance; it can be a deliberately slow and beautiful efflorescence of the Divine. One ought to be able to see how beautiful outward Nature can be and usually is, although it is itself apparently "inconscient". Why should the growth of consciousness in inward Nature be attended by so much ugliness and evil spoiling the beauty of the outward creation? Because of a perversity born from the Ignorance, which came in with Life and increased in Mind—that is the Falsehood, the Evil that was born because of the starkness of the Inconscient's sleep separating its action from the luminosity of the secret Conscient that was all the time within it. But it need not have been so except for the overriding Will of the Supreme which meant that the possibility of Perversion by inconscience and ignorance should be manifested in order to be eliminated through being given their chance, since all possibility has to manifest somewhere: once it is eliminated, the Divine Manifestation in Matter will be greater than it otherwise could be because it will gather all the possibilities involved in this difficult creation and not some of them as in an easier and less strenuous creation might naturally be.

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"Ours is the most material world, but it is not necessarily 'low down', at least, not for that reason; if it is low down, it is because it is obscure and ignorant, not because it is material. It is a mistake to make 'matter' a synonym for obscurity and ignorance. And the material world too is not the only world in which we live: it is rather one of many in which we exist simultaneously, and in one way the most important of them all. For this world of matter is the point of concentration of all the worlds; it is the field of concretisation of all the worlds; it is the place where all the worlds will have to manifest. At present it is disharmonious and obscure; but that is only an accident, a false start. One day it will become beautiful, rhythmic, full of light; for that is the consummation for which it was made."

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Certainly, the supramental manifestation does not bring peace, purity, force, power of knowledge only; these give the necessary conditions for the final realisation, are part of it, but Love, Beauty and Ananda are the essence of its fulfilment. And although the supreme Ananda comes with the supreme fulfilment, there is no real reason why there should not be the love and Ananda and beauty of the way also. Some have found that even at an early stage before there was any other experience. But the secret of it is in the heart, not the mind—the heart that opens its inner door and through it the radiance of the soul looks out in a blaze of trust and self-giving. Before that inner fire the debates of the mind and its difficulties wither away and the path however long or arduous becomes a sunlit road not only towards but through love and Ananda.

Content Curated by Siddharth Jain

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