WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust
Spirituality and morality
4 August 1929
[...] you will be ready to understand [old p. 118]the difference, the great difference between spirituality [new p. 118]and morality, two things that are constantly confused with each other. The spiritual life, the life of Yoga, has for its object to grow into the divine consciousness and for its result to purify, intensify, glorify and perfect what is in you. It makes you a power for manifesting of the Divine; it raises the character of each personality to its full value and brings it to its maximum expression; for this is part of the Divine plan. Morality proceeds by a mental construction and, with a few ideas of what is good and what is not, sets up an ideal type into which all must force themselves. This moral ideal differs in its constituents and its ensemble at different times and different places. And yet it proclaims itself as a unique type, a categoric absolute; it admits of none other outside itself; it does not even admit a variation within itself. All are to be moulded according to its single ideal pattern, everybody is to be made uniformly and faultlessly the same. It is because morality is of this rigid unreal nature that it is in its principle and its working the contrary of the spiritual life. The spiritual life reveals the one essence in all, but reveals too its infinite diversity; it works for diversity in oneness and for perfection in that diversity. Morality lifts up one artificial standard contrary to the variety of life and the freedom of the spirit. Creating something mental, fixed and limited, it asks all to conform to it. All must labour to acquire the same qualities and the same ideal nature. Morality is not divine or of the Divine; it is of man and human. Morality takes for its basic element a fixed division into the good and the bad; but this is an arbitrary notion. It takes things that are relative and tries to impose them as absolutes; for this good and this bad differ in differing climates and times, epochs and countries. The moral notion goes so far as to say that there are good desires and bad desires and calls on you to accept the one and reject the other. But the spiritual life demands that you should reject desire altogether. Its law is that you must cast aside all movements that draw you away from the Divine. You must reject them, not because they [old p. 119]are bad in themselves,--for they may be good for another man or in [new p. 119]another sphere,--but because they belong to the impulses or forces that, being unillumined and ignorant, stand in the way of your approach to the Divine. All desires, whether good or bad, come within this description; for desire itself arises from an unillumined vital being and its ignorance. On the other hand you must accept all movements that bring you into contact with the Divine. But you accept them, not because they are good in themselves, but because they bring you to the Divine. Accept then all that takes you to the Divine. Reject all that takes you away from it, but do not say that this is good and that is bad or try to impose your outlook on others; for, what you term bad may be the very thing that is good for your neighbour who is not trying to realise the Divine Life.
Let us take an illustration of the difference between the moral and the spiritual view of things. The ordinary social notions distinguish between two classes of men,--the generous, the avaricious. The avaricious man is despised and blamed, while the generous man is considered unselfish and useful to society and praised for his virtue. But to the spiritual vision, they both stand on the same level; the generosity of the one, the avarice of the other are deformations of a higher truth, a greater divine power. There is a power, a divine movement that spreads, diffuses, throws out freely forces and things and whatever else it possesses on all the levels of nature from the most material to the most spiritual plane. Behind the generous man and his generosity is a soul-type that expresses this movement; he is a power for diffusion, for wide distribution. There is another power, another divine movement that collects and amasses; it gathers and accumulates forces and things and all possible possessions, whether of the lower or of the higher planes. The man you tax with avarice was meant to be an instrument of this movement. Both are important, both needed in the entire plan; the movement that stores up and concentrates is no less needed than the movement that spreads and diffuses. Both, if truly surrendered [old p. 120]to the Divine, will be utilised as instruments for its divine work [new p. 120]to the same degree and with an equal value. But when they are not surrendered both are alike moved by impulses of ignorance. One is pushed to throw away, the other is pulled towards keeping back; but both are driven by forces obscure to their own consciousness, and between the two there is little to choose. One could say to the much-praised generous man, from the higher point of vision of Yoga, "All your impulses of generosity are nothing in the values of the spirit, for they come from ego and ignorant desire." And, on the other hand, among those who are accused of avarice, you can see sometimes a man amassing and hoarding, full of a quiet and concentrated determination in the work assigned to him by his nature, who, once awakened, would make a very good instrument of the Divine. But ordinarily the avaricious man acts from ego and desire like his opposite; it is the other end of the same ignorance. Both will have to purify themselves and change before they can make contact with the something higher that is behind them and express it in the way to which they are called by their nature.
In the same way you could take all other types and trace them to some original intention in the Divine Force. Each is a diminution or caricature of the type intended by the Divine, a mental and vital distortion of things that have a greater spiritual value. It is a wrong movement that creates the distortion or the caricature. Once this false impulsion is mastered, the right attitude taken, the right movement found, all reveal their divine values. All are justified by the truth that is in them, all equally important, equally needed, different but indispensable instruments of the Divine Manifestation.
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