(At the end of 1926, Sri Aurobindo withdrew completely, leaving the material responsibility of the disciples and the growing Ashram to Mother. Apart from three and later four yearly “darshans,” Sri Aurobindo kept in external touch with the disciples through letters—thousands of letters in which he tirelessly dealt with their questions or difficulties or revolts.
This section consists mostly of excerpts from some of Sri Aurobindo's letters.)
Man is a transitional being; he is not final....
The step from man to superman is the next approaching achievement in the earth's evolution. It is inevitable because it is at once the intention of the inner Spirit and the logic of Nature's process....
Supermanhood is not man climbed to his own natural zenith, not a superior degree of human greatness, knowledge, power, intelligence, will, character, genius, dynamic force, saintliness, love, purity or perfection. Supermind is something beyond mental man and his limits; it is a greater consciousness than the highest consciousness proper to human nature.
Man in himself is little more than an ambitious nothing. He is a littleness that reaches to a wideness and a grandeur that are beyond him, a dwarf enamoured of the heights. His mind is a dark ray in the splendours of the universal Mind. His life is a striving, exulting, suffering, an eager passion-tossed and sorrow-stricken or a blindly and dumbly longing petty moment of the universal Life. His body is a labouring perishable speck in the material universe. This cannot be the end of the mysterious upward surge of Nature. There is something beyond, something that mankind shall be.92
The world is not either a creation of Maya or only a play, lila, of the Divine, or a cycle of births in the ignorance from which we have to escape, but a field of manifestation in which there is a progressive evolution of the soul and the nature in Matter and from Matter through Life and Mind to what is beyond Mind till it reaches the complete revelation of Sachchidananda in life. It is this that is the basis of [Sri Aurobindo's] Yoga and gives a new sense to life.93
October 23, 1929
(From a letter to a Muslim disciple who started making violent demands which he tried to justify on “religious” grounds.)
You say that you ask only for the Truth and yet you speak like a narrow and ignorant fanatic who refuses to believe in anything but the religion in which he was born. All fanaticism is false, because it is a contradiction of the very nature of God and of Truth. Truth cannot be shut up in a single book, Bible or Veda or Koran, or in a single religion. The Divine Being is eternal and universal and infinite and cannot be the sole property of the Mussulmans or of the Semitic religions only,—those that happened to be in a line from the Bible and to have Jewish or Arabian prophets for their founders. Hindus and Confucians and Taoists and all others have as much right to enter into relation with God and find the Truth in their own way. All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish. Mahomed himself never pretended that the Koran was the last message of God and there would be no other. God and Truth outlast these religions and manifest themselves anew in whatever way or form the Divine Wisdom chooses. You cannot shut up God in the limitations of your own narrow brain or dictate to the Divine Power and Consciousness how or where or through whom it shall manifest; you cannot put up your puny barriers against the divine Omnipotence. These again are simple truths which are now being recognised all over the world; only the childish in mind or those who vegetate in some formula of the past deny them.
You have insisted on my writing and asked for the Truth and I have answered. But if you want to be a Mussulman, no one prevents you. If the Truth I bring is too great for you to understand or to bear, you are free to go and live in a half-truth or in your own ignorance. I am not here to convert anyone; I do not preach to the world to come to me and I call no one. I am here to establish the divine life and the divine consciousness in those who of themselves feel the call to come to me and cleave to it and in no others.94
January 14, 1932
The traditions of the past are very great in their own place, in the past, but I do not see why we should merely repeat them and not go farther. In the spiritual development of the consciousness upon earth the great past ought to be followed by a greater future.
I am concerned with the earth, not with worlds beyond for their own sake; it is a terrestrial realisation that I seek and not a flight to distant summits.95
February 11, 1932
... The conception of the Divine as an external omnipotent Power who has "created" the world and governs it like an absolute and arbitrary monarch—the Christian or Semitic conception—has never been mine; it contradicts too much my seeing and experience during thirty years of sadhana. It is against this conception that the atheistic objection is aimed,—for atheism in Europe has been a shallow and rather childish reaction against a shallow and childish exoteric religionism and its popular inadequate and crudely dogmatic notions. But when I speak of the Divine Will, I mean something different,—something that has descended here into an evolutionary world of Ignorance, standing at the back of things, pressing on the Darkness with its Light, leading things presently towards the best possible in the conditions of a world of Ignorance and leading it eventually towards a descent of a greater power of the Divine.... This Divine may lead us often through darkness, because the darkness is there in us and around us, but it is to the Light he is leading and not to anything else.96
July 31, 1932
(From an unpublished letter.)
As for Gandhi, why should you suppose that I am so tender for the faith of the Mahatma? I do not call it faith at all, but a rigid mental belief and what he calls soul-force is only a strong vital will which has taken a religious turn. That, of course, can be a tremendous force for action, but unfortunately Gandhi spoils it by his ambition to be a man of reason, while in fact he has no reason in him at all, never was reasonable at any moment in his life and, I suppose, never will be. What he has in its place is a remarkable type of unintentionally sophistic logic. Well, what this reason, this amazingly precisely unreliable logic brings about is that nobody is even sure and, I don't think, he is himself really sure what he will do next. He has not only two minds but three or four minds, and all depends on which will turn up topmost at a particular moment and how it will combine with the others. There would be no harm in that, on the contrary these might be an advantage if there were a central Light somewhere choosing for him and shaping the decision to the need of the action. He thinks there is and calls it God—but it has always seemed to me that it is his own mind that decides and most often decides wrongly. Anyhow I cannot imagine Lenin or Mustapha Kemal not knowing their own minds or acting in this way—even their strategic retreats were steps towards an end clearly conceived and executed. But whatever it be it is all mind action and vital force in Gandhi. So why should he be taken as an example of the defeat of the Divine or of a spiritual Power? I quite allow that there has been something behind Gandhi greater than himself and you can call it the Divine or a Cosmic Force which has used him, but then there is that behind everybody who is used as an instrument for world ends,—behind Kemal and Lenin also; so that is not germane to the matter.
August 30, 1932
[The Mother and myself] do not found ourselves on faith alone, but on a great ground of knowledge which we have been developing and testing all our lives. I think I can say that I have been testing day and night for years upon years more scrupulously than any scientist his theory or his method on the physical plane. That is why I am not alarmed by the aspect of the world around me or disconcerted by the often successful fury of the adverse Forces who increase in their rage as the Light comes nearer and nearer to the field of earth and Matter.98
... But what a floundering confusion the intellect of man has brought itself into now-a-days—whether in thought or in the field of practical life! An infant crying in the night when he is not hitting other infants in the stomach in order to bring the golden age. (I am referring to infants like Hitler, Mussolini and other.)99
August 10, 1933
(A disciple:) I am disconcerted at what is happening in the world. Everywhere misery is rampant, people are losing faith in everything and even the intellectuals like Tagore, Russell and Rolland are clamouring for an end of the age....
Even if all smashed, I would look beyond the smash to the new creation. As for what is happening in the world, it does not upset me because I knew all along that things would happen in that fashion, and as for the hopes of the intellectual idealists I have not shared them, so I am not disappointed.100
January 14, 1934
[The aim of the yoga I practise] is to manifest, reach or embody a higher consciousness upon earth and not to get away from earth into a higher world or some supreme Absolute. The old yogas (not quite all of them) tended the other way—but that was, I think, because they found the earth as it is a rather impossible place for any spiritual being and the resistance to change too obstinate to be borne.... But the fundamental proposition in this matter was proclaimed very definitely in the Upanishads which went so far as to say that Earth is the foundation and all the worlds are on the earth and to imagine a clean-cut or irreconcilable difference between them is ignorance: here and not elsewhere, not by going to some other world, the divine realisation must come.101
March 24, 1934
Tagore, of course, belonged to an age which had faith in its ideas and whose very denials were creative affirmations.... Now all that idealism has been smashed to pieces by the immense adverse event and everybody is busy exposing its weaknesses—but nobody knows what to put in its place. A mixture of scepticism and slogans, “Heil-Hitler” and the Fascist salute and the Five-Year-Plan and the beating of everybody into one amorphous shape, a disabused denial of all ideals on one side and on the other a blind “shut-my-eyes and shut-everybody's-eyes” plunge into the bog in the hope of finding some firm foundation there, will not carry us very far. And what else is there? Until new spiritual values are discovered, no great enduring creation is possible.102
As for the Hindu-Muslim affair, I saw no reason why the greatness of India's past or her spirituality should be thrown into the waste paper basket in order to conciliate the Moslems who would not at all be conciliated by such policy. What has created the Hindu-Moslem split was not Swadeshi, but the acceptance of the communal principle by the Congress (here Tilak made his great blunder), and the further attempt by the Khilafat movement to conciliate them and bring them in on wrong lines. The recognition of that communal principle at Lucknow made them permanently a separate political entity in India which ought never to have happened; the Khilafat affair made that separate political entity an organised separate political power.103 
October 2, 1934
I do not care a button about having my name in any blessed place. I was never ardent about fame even in my political days; I preferred to remain behind the curtain, push people without their knowing it and get things done. It was the confounded British Government that spoiled my game by prosecuting me and forcing me to be publicly known and a “leader”. Then, again, I don't believe in advertisement except for books etc., and in propaganda except for politics and patent medicines. But for serious work it is a poison. It means either a stunt or a boom—and stunts and booms exhaust the thing they carry on their crest and leave it lifeless and broken high and dry on the shores of nowhere—or it means a movement. A movement in the case of a work like mine means the founding of a school or a sect or some other damned nonsense. It means that hundreds or thousands of useless people join in and corrupt the work or reduce it to a pompous farce from which the Truth that was coming down recedes into secrecy and silence. It is what has happened to the “religions” and is the reason of their failure. If I tolerate a little writing about myself, it is only to have a sufficient counter-weight in that amorphous chaos, the public mind, to balance the hostility that is always aroused by the presence of a new dynamic Truth in this world of ignorance. But the utility ends there and too much advertisement would defeat that object. I am perfectly “rational”, I assure you, in my methods and I do not proceed merely on any personal dislike of fame. If and so far as publicity serves the Truth, I am quite ready to tolerate it; but I do not find publicity for its own sake desirable.104
It is not by these means [modern humanism and humanitarianism, idealism, etc.] that humanity can get that radical change of its ways of life which is yet becoming imperative, but only by reaching the bed-rock of Reality behind,—not through mere ideas and mental formations, but by a change of the consciousness, an inner and spiritual conversion. But that is a truth for which it would be difficult to get a hearing in the present noise of all kinds of many-voiced clamour and confusion and catastrophe.
Science has missed something essential; it has seen and scrutinised what has happened and in a way how it has happened, but it has shut its eyes to something that made this impossible possible, something it is there to express. There is no fundamental significance in things if you miss the Divine Reality; for you remain embedded in a huge surface crust of manageable and utilisable appearance. It is the magic of the Magician you are trying to analyse, but only when you enter into the consciousness of the Magician himself can you begin to experience the true origination, significance and circles of the Lila.
Another danger may then arise [once materialism begins to give way]—not of a final denial of the Truth, but the repetition in old or new forms of a past mistake, on one side some revival of blind fanatical obscurantist sectarian religionism, on the other a stumbling into the pits and quagmires of the vitalistic occult and the pseudo-spiritual—mistakes that made the whole real strength of the materialistic attack on the past and its credos. But these are phantasms that meet us always on the border line or in the intervening country between the material darkness and the perfect Splendour. In spite of all, the victory of the supreme Light even in the darkened earth-consciousness stands as the one ultimate certitude.105
I find it difficult to take these psycho-analysts at all seriously when they try to scrutinise spiritual experience by the flicker of their torch-lights,—yet perhaps one ought to, for half-knowledge is a powerful thing and can be a great obstacle to the coming in front of the true Truth. This new psychology looks to me very much like children learning some summary and not very adequate alphabet, exulting in putting their a-b-c-d of the subconscient and the mysterious underground super-ego together and imagining that their first book of obscure beginnings (c-a-t cat, t-r-e-e tree) is the very heart of the real knowledge. They look from down up and explain the higher lights by the lower obscurities; but the foundation of these things is above and not below, upari budhna esam [Rig-Veda, 1.24.7]. The superconscient, not the subconscient, is the true foundation of things. The significance of the lotus is not to be found by analysing the secrets of the mud from which it grows here; its secret is to be found in the heavenly archetype of the lotus that blooms for ever in the Light above. The self-chosen field of these psychologists is besides poor, dark and limited; you must know the whole before you can know the part and the highest before you can truly understand the lowest. That is the promise of the greater psychology awaiting its hour before which these poor gropings will disappear and come to nothing.106
Wanton waste, careless spoiling of physical things in an incredibly short time, loose disorder, misuse of service and materials due either to vital grasping or to tamasic inertia are baneful to prosperity and tend to drive away or discourage the Wealth-Power. These things have long been rampant in the society and, if that continues, an increase in our means might well mean a proportionate increase in the wastage and disorder and neutralise the material advantage. This must be remedied if there is to be any sound progress.
Asceticism for its own sake is not the ideal of this yoga, but self-control in the vital and right order in the material are a very important part of it—and even an ascetic discipline is better for our purpose than a loose absence of true control. Mastery of the material does not mean having plenty and profusely throwing it out or spoiling it as fast as it comes or faster. Mastery implies in it the right and careful utilisation of things and also a self-control in their use.107
There is a consciousness in [things], a life which is not the life and consciousness of man and animal which we know, but still secret and real. That is why we must have a respect for physical things and use them rightly, not misuse and waste, ill-treat or handle with a careless roughness. This feeling of all being consciousness or alive comes when our own physical consciousness—and not the mind only—awakes out of its obscurity and becomes aware of the One in all things, the Divine everywhere.108
December 25, 1934
As to whether the Divine seriously means something to happen, I believe it is intended. I know with absolute certitude that the supramental is a truth and that its advent is in the very nature of things inevitable. The question is as to the when and the how. That also is decided and predestined from somewhere above; but it is here being fought out amid a rather grim clash of conflicting forces. For in the terrestrial world the predetermined result is hidden and what we see is a whirl of possibilities and forces attempting to achieve something with the destiny of it all concealed from human eyes. This is, however, certain that a number of souls have been sent to see that it shall be now. That is the situation. My faith and will are for the now.109
January 25, 1935
I know it is the Russian explanation of the recent trend to spirituality and mysticism that it is a phenomenon of capitalist society in its decadence. But to read an economic cause, conscious or unconscious, into all phenomena of man's history is part of the Bolshevik gospel born of the fallacy of Karl Marx. Man's nature is not so simple and one-chorded as all that—it has many lines and each line produces a need of his life. The spiritual or mystic line is one of them and man tries to satisfy it in various ways, by superstitions of all kinds, by ignorant religionism, by spiritism, demonism and what not, in his more enlightened parts by spiritual philosophy, the higher occultism and the rest, at his highest by the union with the All, the Eternal or the Divine.... With the deeper minds the dissatisfaction with the ideals of the past or the present, with all mental or vital or material solutions of the problem of life has increased and only the spiritual path is left. It is true that the European mind having little light on these things dallies with vital will-o'-the-wisps like spiritism or theosophy or falls back upon the old religionism; but the deeper minds of which I speak either pass by them or pass through them in search of a greater Light....110
February 10, 1935
It is not for personal greatness that I am seeking to bring down the Supermind. I care nothing for greatness or littleness in the human sense. I am seeking to bring some principle of inner Truth, Light, Harmony, Peace into the earth-consciousness; I see it above and know what it is—I feel it ever gleaming down on my consciousness from above and I am seeking to make it possible for it to take up the whole being into its own native power, instead of the nature of man continuing to remain in half-light, half-darkness. I believe the descent of this Truth opening the way to a development of divine consciousness here to be the final sense of the earth evolution.111
August 8, 1935
From the spiritual point of view such temporary phenomena as the turn of the educated Hindus towards materialism are of little importance. There have always been periods when the mind of nations, continents or cultures turned towards materialism and away from all spiritual belief.... These waves come because of a certain necessity in human development—to destroy the bondage of old forms and leave a field for new truth and new forms of truth and action in life as well as for what is behind life.112
August 18, 1935
I regard the spiritual history of mankind and especially of India as a constant development of a divine purpose, not a book that is closed and the lines of which have to be constantly repeated. Even the Upanishads and the Gita were not final though everything may be there in seed.... I may say that it is far from my purpose to propagate any religion, new or old, for humanity in the future. A way to be opened that is still blocked, not a religion to be founded, is my conception of the matter.113
Human reason is a very convenient and accommodating instrument and works only in the circle set for it by interest, partiality and prejudice. The politicians reason wrongly or insincerely and have power to enforce the results of their reasoning so as to make a mess of the world's affairs: the intellectuals reason and show what their minds show them, which is far from being always the truth, for it is generally decided by intellectual preference and the mind's inborn education-inculcated angle of vision; but even when they see it, they have no power to enforce it. So between blind power and seeing impotence the world moves, achieving destiny through a mental muddle.114
War and conquest are part of the economy of vital Nature, it is no use blaming this or that people for doing it—everybody does it who has the power and the chance. China who now complains was herself an imperialist and colonising country through all the centuries in which Japan kept religiously within her own borders.... If it were not profitable, I suppose nobody would do it. England has grown rich on the plundered wealth of India. France depends for many things on her African colonies. Japan needs an outlet for her over-abundant population and safe economic markets nearby. Each is pushed by forces that use the minds of rulers and peoples to fulfil themselves—unless human nature changes no amount of moralizing will prevent it.115
September 10, 1935
There is no connection between the spiritual truth and knowledge in which I live and Mahatma Gandhi's ideals and ways of life. If it were so, then I would have to live like him—for surely you do not suppose that my truth and knowledge are only in the mind and are not intended to have a practical manifestation in life? I have always written that my Yoga is intended for the manifestation of a new principle of life and works are an essential part of my Yoga. If that manifestation were already there, there would be no need for my bringing down into life this new spiritual principle. Mahatma Gandhi's life expresses his own ideas of the true truth and the true knowledge. These ideas are not mine.
The principle of life which I seek to establish is spiritual. Morality is a question of man's mind and vital, it belongs to a lower plane of consciousness. A spiritual life therefore cannot be founded on a moral basis, it must be founded on a spiritual basis. This does not mean that the spiritual man must be immoral—as if there were no other law of conduct than the moral. The law of action of the spiritual consciousness is higher not lower than the moral,—it is founded on union with the Divine and living in the Divine Consciousness and its action is founded on obedience to the Divine Will.116
September 16, 1935
(A disciple:) It is rather depressing to hear about the atrocities committed by some Mohamedans on Hindu families in Bengal. With the coming of Independence I hope such things will stop.... In your scheme of things do you definitely see a free India?...
That is all settled. It is a question of working out only. The question is what is India going to do with her Independence? The above kind of affair? Bolshevism? Goonda-raj? Things look ominous.117
October 8, 1935
If going beyond the experiences of past seers and sages is so shocking, each new seer or sage in turn has done that shocking thing—Buddha, Shankara, Chaitanya, etc. all did that wicked act.... Truly, this shocked reverence for the past is a wonderful and fearful thing? After all, the Divine is infinite and the unrolling of the Truth may be an infinite process or at least, if not quite so much, yet with some room for new discovery and new statement, even perhaps new achievement, not a thing in a nutshell cracked and its contents exhausted once for all by the first seer or sage, while the others must religiously crack the same nutshell all over again, each tremblingly fearful not to give the lie to the “past” seers and sages.118
October 17, 1935
There is nothing noble besides in fanaticism—there is no nobility of motive, though there may be a fierce enthusiasm of motive. Religious fanaticism is something psychologically low-born and ignorant—and usually in its action fierce, cruel and base. Religious ardour like that of the martyr who sacrifices himself only is a different thing.119
October 19, 1935
(A disciple sought Sri Aurobindo's comments on the following statement of Gandhi in response to a call by Dr. Ambedkar for mass conversions among the depressed classes: “But religion is not like a house or a cloak which can be changed at will. It is more an integral part of one's self than of one's body. Religion is the tie that binds one to one's Creator, and while the body perishes as it has to, religion persists even after that.”)
If it is meant by the statement that the form of religion is something permanent and unchangeable, then it cannot be accepted. But if religion here means one's way of communion with the Divine, then it is true that that is something belonging to the inner being and cannot be changed like a house or a cloak for the sake of some personal, social or worldly convenience. If a change is to be made, it can only be for an inner spiritual reason, because of some development from within. No one can be bound to any form of religion or any particular creed or system, but if he changes the one he has accepted for another, for external reasons, that means he has inwardly no religion at all and both his old and his new religion are only an empty formula. At bottom that is I suppose what the statement drives at. Preference for a different approach to the Truth or the desire of inner spiritual self-expression are not the motives of the recommendation of change to which objection is made by the Mahatma here; the object proposed [by Dr. Ambedkar] is an enhancement of social status and consideration which is no more a spiritual motive than conversion for the sake of money or marriage. If a man has no religion in himself, he can change his credal profession for any motive; if he has, he cannot; he can only change it in response to an inner spiritual need. If a man has a bhakti for the Divine in the form of Krishna, he can't very well say, “I will swap Krishna for Christ so that I may become socially respectable.”120
May 17, 1936
There is no necessity to reveal one's plans and movements to those who have no business to know it, who are incapable of understanding or who would act as enemies or spoil all as a result of their knowledge.... No moral or spiritual law commands us to make ourselves naked to the world or open up our hearts and minds for public inspection. Gandhi talked about secrecy being a sin but that is one of his many extravagances.121
September 13, 1936
No doubt, hatred and cursing are not the proper attitude. It is true also that to look upon all things and all people with a calm and clear vision, to be uninvolved and impartial in one's judgments is a quite proper yogic attitude. A condition of perfect samata [equanimity] can be established in which one sees all as equal, friends and enemies included, and is not disturbed by what men do or by what happens. The question is whether this is all that is demanded from us. If so, then the general attitude will be of a neutral indifference to everything. But the Gita, which strongly insists on a perfect and absolute samata, goes on to say, “Fight, destroy the adversary, conquer.” If there is no kind of general action wanted, no loyalty to Truth as against Falsehood except for one's personal sadhana, no will for the Truth to conquer, then the samata of indifference will suffice. But here there is a work to be done, a Truth to be established against which immense forces are arrayed, invisible forces which can use visible things and persons and actions for their instruments. If one is among the disciples, the seekers of this Truth, one has to take sides for the Truth, to stand against the forces that attack it and seek to stifle it. Arjuna wanted not to stand for either side, to refuse any action of hostility even against assailants; Sri Krishna, who insisted so much on samata, strongly rebuked his attitude and insisted equally on his fighting the adversary. “Have samata,” he said, “and seeing clearly the Truth, fight.” Therefore to take sides with the Truth and to refuse to concede anything to the Falsehood that attacks, to be unflinchingly loyal and against the hostiles and the attackers, is not inconsistent with equality.... It is a spiritual battle inward and outward; by neutrality and compromise or even passivity one may allow the enemy force to pass and crush down the Truth and its children. If you look at it from this point, you will see that if the inner spiritual equality is right, the active loyalty and firm taking of sides is as right, and the two cannot be incompatible.122
September 19, 1936
I do not take the same view of the Hindu religion as Jawaharlal [Nehru]. Religion is always imperfect because it is a mixture of man's spirituality with his endeavours that come in in trying to sublimate ignorantly his lower nature. Hindu religion appears to me as a cathedral-temple, half in ruins, noble in the mass, often fantastic in detail but always fantastic with a significance—crumbling or badly outworn in places, but a cathedral-temple in which service is still done to the Unseen and its real presence can be felt by those who enter with the right spirit. The outer social structure which it built for its approach is another matter.123
December 24, 1936
The view taken by the Mahatma in these matters is Christian rather than Hindu—for the Christian, self-abasement, humility, the acceptance of a low status to serve humanity or the Divine are things which are highly spiritual and the noblest privilege of the soul. This view does not admit any hierarchy of castes; the Mahatma accepts castes but on the basis that all are equal before the Divine; a Bhangi [scavenger] doing his dharma is as good as the Brahmin doing his, there is division of function but no hierarchy of functions. That is one view of things and the hierarchic view is another, both having a standpoint and logic of their own which the mind takes as wholly valid but which only corresponds to a part of the reality. All kinds of work are equal before the Divine and all men have the same Brahman within them is one truth, but that development is not equal in all is another. The idea that it needs a special punya to be born as a Bhangi is, of course, one of those forceful exaggerations of an idea which are common with the Mahatma and impress greatly the mind of his hearers. The idea behind is that his function is an indispensable service to the society, quite as much as the Brahmin's, but, that being disagreeable, it would need a special moral heroism to choose it voluntarily and he thinks as if the soul freely chose it as such a heroic service and as reward of righteous acts—but that is hardly likely. The service of the scavenger is indispensable under certain conditions of society, it is one of those primary necessities without which society can hardly exist and the cultural development of which the Brahmin life is part could not have taken place. But obviously the cultural development is more valuable than the service of the physical needs for the progress of humanity as opposed to its first static condition, and that development can even lead to the minimising and perhaps the entire disappearance by scientific inventions of the need for the functions of the scavenger. But that, I suppose, the Mahatma would not approve of, as it would come by machinery and would be a departure from the simple life. In any case, it is not true that the Bhangi life is superior to the Brahmin life and the reward of a special righteousness. On the other hand, the traditional conception that a man is superior to others because he is born a Brahmin is not rational or justifiable. A spiritual or cultured man of pariah birth is superior in the divine values to an unspiritual and worldly-minded or a crude and uncultured Brahmin. Birth counts, but the basic value is in the man himself, in the soul behind, and the degree to which it manifests itself in his nature.124
November 17, 1938
All this promises a bad look-out when India gets purna Swaraj. Mahatma Gandhi is having bad qualms about Congress corruption already. What will it be when purna Satyagraha reigns all over India?125
(The last two lines of a poem, “The Tiger and the Deer”)
The mighty perish in their might;
The slain survive the slayer.126
 Sachchidananda: the eternal divine principle of Existence (sat), Consciousness (chit) and Delight (ananda).
 This was also noted by many of those who approached Gandhi. Nehru, for instance, wrote: “I told him [Gandhi, in March, 1931] that his way of springing surprises upon us frightened me, there was something unknown about him which, in spite of the closest association for fourteen years, I could not understand at all and which filled me with apprehension. He admitted the presence of this unknown in him, and said that he himself could not answer for it or foretell what it might lead to.”97
 The disciple was probably referring to the second Round Table Conference, which Gandhi attended in London at the end of 1931 and which ended in failure. The British government in response unleashed a reign of terror, caning and firing on demonstrators, jailing, whipping and torturing tens of thousands. It then promulgated its “Communal Award,” which further hardened the division between Hindus and Muslims, also among the Hindus on the basis of caste.
 “Earth is his footing” (Brihadaranyaka Upanishad, I.1.1), “in matter he has taken his firm foundation” (Mundaka Upanishad, II.2.8).
 Tilak, released in 1914 from a six-year-long deportation to Burma, launched in 1916 the Home Rule agitation and led a few months later the re-entry of the Nationalists into the Congress at its Lucknow session. The Muslim League also met at Lucknow at the same time, and agreed to work with the Congress in exchange for the concession of separate electorates and fixed numbers of seats for Muslims in the Provincial and Imperial Legislative Councils (the so-called “Lucknow Pact”).
 Japan, at war with China, was then occupying a large part of North-East China.
 This first paragraph is published here for the first time.
 Sri Aurobindo is referring to certain dishonest financial practices.
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