Reflections upon Psycho-Spiritual Obstacles on the Journey to the Divine – an insiders view

But can questions about Integral Yoga, being mental in nature, truly be answered? If the mind grows silent and intuition replaces mental argumentation, do not the answers arise spontaneously? Acknowledging this, Vrinte nevertheless argues that the tendency to inquire is not wrong as long as these questions become a means for growth and progress. In this context, he is critical of Auroville. “The author experienced an absence of a healthy culture of dialogue and a non-existence of an open discussion within the Auroville community about rational and experimental questions related to the psycho-spiritual obstacles and pitfalls during the practice of sadhana,” he writes, stating that only an open-ended dialogue about these questions can prevent the creation of dogmatic views. “The absence of a healthy culture of debate and intellectual apathy do not contribute anything in the search for the validity of Sri Aurobindo’s and The Mother’s spiritual views.”

The book opens with an essay on metaphysical contemplative psychology, which is followed by a description of the main features of Sri Aurobindo’s metaphysical vision which is grounded in Sri Aurobindo’s spiritual practice and experiences. The author presents a brief evaluation of Sri Aurobindo’s The Life Divine, The Synthesis of Yoga and Letters on Yoga before embarking on a discussion of transpersonal psychology and Sri Aurobindo’s metaphysical yoga psychology and integral sadhana. “Sri Aurobindo is a yogi who takes psychology in his stride,” writes Vrinte. “He gives the seeker plenty of psychological material of the unexplored levels of our being, as well as various levels of the surface consciousness which will help the sadhak in the practice of yoga. Without a clear knowledge of these psycho-spiritual planes the seeker cannot comprehend the full meaning of the process of transformation which forms the centre of his Integral Yoga.”

In part II of the book the author describes the difficulties of the mental, vital and physical being when practicing sadhana. He also touches on the risks of the vital-ego or mind-ego seeking entry into the subliminal being, which may result in serious dangers and an exaggeration of ego and desire. He stresses the need of the psychic opening and the total surrender required for the transformation of the lower nature. He also writes about the dangers when the sadhak steps into higher spiritual zones of consciousness without having transcended the human mind levels.

In the next chapters he extensively elaborates on the experience of the psychicisation (psychic change) and the pitfalls that may arise during and after its coming to the front due to the person’s mental, vital and physical habits. This section is important for each Aurovilian, in view of The Mother’s statement that “To be a True Aurovilian, the first necessity is the inner discovery in order to know what one truly is behind social, moral, cultural, racial and hereditary appearances. At the centre there is a being free, vast and knowing, who awaits our discovery and who ought to become the active centre of our being and our life in Auroville.” Vrinte warns that when the sadhak believes he or she has found his or her psychic being, he may only have experienced its influence. Also, the sadhak has to guard against confusing the pure psychic influence with suggestions of the surface desire soul or, worse, being influenced by an insincerity in one’s exterior nature.

Vrinte also poses some hard questions. Do those who claim to follow Sri Aurobindo allow for a high degree of critical thinking and analytical judgment of their spiritual life? Does their sadhana involve critical reflection? Faith is an important condition in Sri Aurobindo’s yoga, he writes, but does this mean that Sri Aurobindo wants the sadhak to blindly accept his psycho-spiritual interpretations and evaluations? Or is Sri Aurobindo’s brilliant vision taken for granted as an explanation of the whole reality, without any critical attitude and analysis? And could such an attitude degrade His spiritual vision into a dogmatic vision or even grow a new cultural-religious sect?

In his postscript Vrinte poses these questions in relation to Auroville. He observes the existence of communal egoisms in Auroville which increase the vital struggles within the community and hinder the conscious spiritual progress. “Any growing community needs a shared vision and a clear sense of purpose. Usually, this vision is propagated by an outside authority, while in Auroville the vision evolves from within, which often implies chaos, due to a lack of outward instruction, but in the end this may be necessary as an inspiration for growth and a deep-rooted inner unity. To experience such unity, disunity cannot be ignored or covered up but needs to be revealed and resolved.” In this context, he observes that today Aurovilians have not reached the spiritual authority needed for the organization of Auroville as envisioned by The Mother. And he warns that, as long as Auroville has no leaders who are in constant touch with their psychic being, the reality of manifesting Mother’s Dream needs to be constantly explored. “For what is at stake is the survival of The Mother’s vision regarding the new society.”

Yet, at the book’s end he admits that Auroville, as “a secret that belongs to humanity as a whole”, can hardly be described; it is unpredictable, and one cannot expect polished results. Its primary importance, he writes, is in the process and not in the finished products. He quotes The Mother: “Don’t try to make people understand; that which will have the most effect is the Consciousness at work in the world, because it produces in each one the utmost of which he is capable – the most that he can understand will be understood by the influence of the Pressure of the Consciousness. As soon as words are brought in, the whole mind makes it a mess.” And She added a few months later: “It [the city] will be built by what is invisible to you. The men who have to act as instruments will do so despite themselves. They are only puppets in the hands of larger Forces.” The book is not an easy read, but is rewarding for those who persevere. As Vrinte writes, “it is written for all those readers who want to know more about these difficulties and don’t want to give up their efforts on the way.”

Reflections upon psycho-spiritual obstacles on the journey to the Divine – an insider’s view By Dr. Joseph Vrinte Available from Prisma, Auroville, and the Auroville bookshops. 360 pages Price in India Rs 699. For info contact [email protected]