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XII
SOVIET GYMNASTS
(1)
As you know, sometime back—quite a few years now—we had a group of Soviet Gymnasts in our midst. And what a pleasant, perfect performance they gave! Their hammer-and-sickle floating against the wind, the first time they stepped in unison on our sports ground, marching to the tune of the Russian national anthem, surely you must be still remembering that beautiful spectacle. Some of their tricks and techniques we have bodily taken over. A good many of you received training at the hands of these experts. They have been heavily filmed and photographed in action and these pictures you must have seen more than once. I draw your attention to the date on which the group went to the Mother and received Her blessings. Numerically, it is significant—three-four-five-six, that is April 3, 1956 (a day before Sri Aurobindo came to Pondicherry in 1910). We have heard a lot about these numbers—one-two-three-four (February 1, 1934), two-three-four-five (March 2, 1945) and now this three-four-five-six, while ahead of us lies four-five-six-seven (May 4, 1967). Last in this series we have five-six-seven-eight, the Mother's centenary, to go no further. These dates in their sequence are significant in that they indicate or represent some occult phenomena, some happenings in the inner world, each marking a step forward in the manifestation of the New World of the Supramental. To come back. Among the characteristics of the Soviet Gymnasts, also the major lessons that one can learn from them, are: first, difficult and complicated body movements. Such control of the body is indeed hard to acquire. It calls for physical strength and stamina, also a considerable capacity and plasticity of the limbs—the nerves and muscles. Secondly, difficult exercises are done in an extremely easy and simple manner. In fact, these are performed so effortlessly Page-97 that it might seem there is nothing much in these and that any one could do the same—till one tries. Then one knows what stiff and rigorous discipline lies behind this apparent effortlessness. Thirdly, these difficult exercises,, are done not only effortlessly but gracefully—the movements are rhythmic and harmonious, pleasing to the eye. Teamwork, group-efficiency, is yet another of their characteristics. Not only solo performances, but combined movements of many persons in perfect balance, a unified cadence and orchestral pattern. Fifthly, and the point deserves particular mention, in the sphere of physical culture (as in other spheres too) the Russians make no difference between men and women. They believe that men and women can and ought to do the same exercises together, that it is pure superstition, nothing but outmoded convention to think otherwise—that women are unfit for and unworthy of such activity. Well, we have seen how expert and capable these Soviet girls can be. Today the whole world has heard with wonder and admiration about not only astronaut Gagarin but about Valen-tina too. A commonplace argument often put up against women doing physical exercises is that as a result they are likely to lose their grace and their femininity. Is that really so? To me it has always seemed that, thanks to these exercises, our body —women's body included—acquires a new poise and proportion. Or do tenderness and charm disappear, as some fear? Of course, those who admire the beauty of a willowy, weeping kind, the faery frailty of the sickly maid, well, they are a class apart. You have seen Valentina's photograph. To me she did not seem to lack charm and grace. Far from it. The fact is, we very often try, in vain, to hide our bodily defects and debilities under an elaborate toilet and stylish wear. But it is only a strict physical regiment or regular exercise that can cure these defects and bring out the true grace and light of the body beautiful. In reality, charm, grace or delightfulness, name how you will, these do not depend so much on physical factors and formation. The source is elsewhere, it is really a reflection or shadow that is derived Page-98 from the ease and clarity of the vital Force in us and if, somehow, we can add to that the soul's ease and clarity, then only do we have genuine beauty, beauty from within. It is as if the Russians have discovered a new dimension of the body. Psychologists today speak of 'depth' psychology. According to them, at the back of our mind, there lies another hidden and profounder mental world—the unconscious or subconscious. Spiritualists and yogis speak of still another unknown and invisible world, above and beyond the mind. Somewhat in the same way the Soviet gymnasts are telling us and, more than that, showing us, that there is no limit, or almost none, to the capacities of our body. At any rate, we can go a good deal further than the limits usually set for it. We think that just as plant life is conditioned by the earth, by its surface and atmosphere, it is the same with the life of men and animals too. We live and move within the temperature and the pressure of the air around us; when we go beyond these (either above or below), our ability to bear the altered conditions are extremely limited—or so we think. But in one sense, even in the ordinary way of living, men can and do put up with a lot of inconvenience and suffering. Of course, it might be said that this is entirely due to compulsion, that there is nothing else one could do, except endure. Even in the midst of intense pain and torture people have been known to live. On battlefields men have survived the worst calamities, even the loss of limbs. According to popular wisdom life is uncertain and quickly over, nalinīdalagata jalavat taralam, jībanam atisayacapalam, but this is not a literal truth. Just as life can end all of a sudden so also it can stay on and withstand apparently impossible conditions. But this, it may be said again, is due to compulsion, it is not a healthy or a natural condition of our being. It is indeed painful, and what men really wish for is to come out of it —into a world of natural freedom. The new physical culture that the Russians are now following is meant to open up the hidden resources of the body. This they are doing with the help of knowledge, practice and endless, eager experiment. Rooted in the earth, one with the physical universe, the Page-99 capacities of our body are daily and fast increasing. Even leaving the earth surface for the wide open spaces one day men may (in a light, weightless condition) find a new normalcy. Where shall we draw the limit of achievement?
(2)
The round of sports and athletics over, the Soviet gymnasts expressed a desire to know more about us. That is, about the aims and ideals of the Ashram, the spiritual disciplines we follow and their rationale. You know, officially and in the world's eye the Soviet Union is atheistic and follows a materialist philosophy of life. God, soul, the beyond or the higher worlds, in these things the new Russians of today have no faith, none. Their entire stress or śraddhā is on this world, this life, on the physical-vital-mental being whom they call Man. It was arranged that I should talk to the gymnasts. Following civilised traditions, this was to be a post-prandial session; that is, the conversation was to follow a rather sumptuous dinner. Food before philosophy, as they say. But, no. The Soviet gymnasts were strict dietitians, extremely cautious and restrained in their food habit. When finally we met there were ten or twelve of them, three or four girls and the rest young men. Only the leader seemed slightly elderly. Their knowledge of English was almost nil. Russian was all they knew. When they used to train the Ashram children funny situations would arise—for they had to express themselves mainly, sometimes vainly, through wordless hints and gestures. Anyway, one of the girls knew English fairly well and she acted as interpreter. Of her more later. We met at a conference as it were in the Golconde. I started by reading out a brief passage from the Words of the Mother. It contained a statement of our ideal or objective —the goal of transformation, the coming race, a new consciousness and realisation. But the Soviet leader was a bit of a blunt atheist, or at least that was the role he had chosen to play. And in due course he raised the usual objection. Page-100 "In times like ours," he said, "what we need is health and wealth. All our activities and education must be conducive to these normal aims. After all, men have to live. First, therefore, the care of the body, time enough for the soul afterwards. First this world, then the rest." "Why not a little division of labour?" I told the group. "You keep to your social reform or revolution, if you please. Your physical culture and your secular pursuits. Spare us from these. Why not leave us to go ahead with another kind of aim and work? After all, we do not mind your doing what you like to do. It is only fair that you should allow us to go our own way. Isn't this the ideal of co-existence?" But then, the ideal of co-existence finds little favour with the radical communists. Their one aim is to destroy or convert—that is, brainwash—the opposition. Somewhat in that spirit the Soviet leader continued his criticism. "But if you tempt people away from their normal social duties," he said, "and if by degrees people are drawn towards the soul and the beyond and all that, wouldn't that prove to be ruinous for the race and did not something like this actually take place in the history of the Indian people?" "Ma bhaih, fear not," I assured him. "Only a few turn to this Path. After all, out of millions and millions how many—or how few—come this way?" But they counteracted my remark by saying that though we might be few in number our influence might spread, quite out of proportion to our number—which, by the way, is true. They now raised another doubt or objection—that the kind of education given to the children in the Ashram, forcing a doctrine on their young, unsuspecting minds, what was it but a kind of indoctrination? "No, sir," I replied. "For one thing, we never ask, much less force anyone to come here, we offer no rewards or temptations. On the contrary, we make it quite clear that the Path chosen here, the training and the education are indeed hard. Sharp as the razor's edge, our sages have called it. So, one should choose carefully. And out of those who still insist on joining us, only a few are permitted. Of course Page-101 the children know little or nothing, but the parents who bring them here do. At least they have been told. It is, however, true that there are some children who are conscious and know fairly well what they are doing and, why they are here. After staying here and seeing things for themselves many of them make up their minds to stay on, they refuse to go elsewhere. Also, ours is not a medieval monastery, a life-long entombment, so that once you get in you can never get out. Here anyone can leave any time. One has full freedom in the matter. In other words, the very first principle of foundation of our life and teaching in the Ashram is freedom and individuality. No one is cajoled or persuaded to follow the spiritual aim or spiritual path. If one wants to know anything, one knows it freely, of oneself; if one wants to understand anything, one does it in freedom. Every moment you are free, you can step in any direction you like, provided you are prepared for the consequence. In fact, we have few or no compulsory codes or taboos here, except such as are absolutely necessary to keep group-life together for any length of time. 'Discover your own rule or law of being for yourself,' that is our primary instruction. Where is compulsion in all this? As for the atmosphere, the 'climate of opinion', wherever men live, in whatever age, society or country—even in your Soviet State—one has to 'belong'. The common man, or citizen, cannot help breathing in the atmosphere of his age or milieu. But here, and only here, we warn everyone, we tell them, well ahead, to be conscious of all that's happening around and within, we tell them to watch, understand and scrutinize what it is that they are taking in. This is not indoctrination but its exact opposite. "In all this where does spiritual discipline come in? What is at all its necessity? First and foremost comes the care of the body, then only other considerations. That is what one may naturally think. But it is wrong to think that for spirituality outward comfort and affluence are a sine qua non. Those who want bodily comfort are apt to remain content with that, all their efforts are confined to finding the means of such enjoyment or euphoria. But the spiritual seeker even Page-102 in the midst of suffering and discomfort will move towards the spirit. In fact, he uses his very adversity for spiritual ends. The true seeker longs for the spirit in the midst of comfort and discomfort alike, while those who do not want the higher life, do not want that, quite apart from being comfortable or otherwise. In spite of what many think, material factors do not determine these things. The Mother once said something to this effect. In order to relieve the disciples from all thoughts of earning their livelihood she had planned an external order of untroubled living, so that the aspirants might find the time and the opportunity to dedicate themselves completely to spiritual living and realisation. In practice she, however, found that this does not always work." "All right," said the Soviet guests. "But supposing while you are engaged in your own spiritual growth and culture, for want of the good life, the rest of the human race goes to the dogs—what then?" To this the answer is, and was: "The majority of men are obviously busy with the pursuit of worldly ends and creature comforts. This has been so always and the indifference or withdrawal of a few aspirants will not matter much. As to the human race ending up in smoke, we would say that the race is not going to be snuffed out so easily. It has never been like that. What wars and devastations down the ages, upheavals and revolutions! Millions dead and dying and yet the race is still going strong. Not only that, it is evolving, progressing. In spite of everything the standards of civilization are going up. Even you admit progress—of some kind. Perhaps you will say, but all this is a gift of the reason or the intellect. We will say it is a gift of the soul, or the soul and its bearer, the intellect, together. If this soul were not, man could not, would not survive. It is because of this active, immortal spark within him that he lives and shall continue to live, and progress towards perfection. Don't worry. No amount of outward loss or danger can wipe him out. Man will disappear only when the soul in him withdraws or is extinguished." Of course, to present-day Russians ideas like these are illusions or delusions, which they treat with a sceptic smile. Page-103 In the end they raised a rather funny question. "Here we find a very pleasing sight," they began. "We mean the groups of little children and your love and affection, and solicitude for them. It's very rare and very touching. You like children so much and yet we are told you do not like to be parents of children. We don't understand this." "Do you understand self-restraint?" I asked them. "We are told that you don't drink, don't even smoke. Why?" "Because the effect of drinking and smoking on the body, especially the body of an athlete, is harmful. That's why," they replied. "Exactly so," said I. "When you've progressed a little further, you too will arrive at our conclusion." At this they all laughed, perhaps somewhat incredulously. But it is indeed so: all those who wish to acquire a special power, benefit or perfection, who set out to acquire a new capacity—in our case nothing short of a transformation of the body, life and mind—for them such self-imposed restraint is a "must". And so I say again: mā bhaih, fear not. The world will not come this way all at once or immediately, and the world will not collapse because of our unwillingness to add to its population. As for the future who can tell? Who can say that the time-worn biological process shall remain, for all time, the only means of birth and manifestation? Today, ignoring the weight and other limitations of the body, ignoring the laws of Newtonian physics, we travel, with what ease, across distances and the silence of infinite spaces. As in the physical field so in the field of life who can say that new rules will not emerge? Sri Aurobindo has openly hinted at such a possibility. Our society is based on blood or parental relations. But the Russians themselves have tried to set up another set of relationship—social instead of parental. Taking the children away from their parents they are rearing them in socialized creches, schools or kindergartens. To them the parents are but secondary instruments. The child belongs to the State, to the service of the almighty State. The average parents Page-104 have neither the ability nor the resources such as the State possesses. Now, if instead of the secular State we think of a spiritual group, or use the word 'God', a new and altogether different possibility opens up. Not the link of biology but the closeness of the spirit within is all, the same in all, a relationship in terms of Reality or the Divine. How deep and intimately satisfying such a relationship, based on Truth, can be—I think our Soviet gymnasts had a glimpse of that truth here in the Ashram. And they naturally wondered.
(3)
Earlier I spoke of the lady interpreter in the Soviet group. Impersonal and neutral, she would translate, as clearly as possible, their words or the official view. In all this she never expressed any personal opinion. Yet I had a feeling that she did not fully share the official views or conclusions. Now and then she seemed to hesitate. Somewhere, she seemed to feel, life held other values, another dimension. In her conduct and conversation we found her extremely amiable. As she was leaving she told us that this time she had come as part of an official delegation, but one day she hoped to come on her own and alone. I have a feeling that she did come again, with another member of the group. I believe that those who come to the Ashram and receive the direct touch of the Mother, they do not come suddenly or by accident. It is not just a has-been, a fact that might as well not have been. Some deep inner necessity brings them here, to the Mother. It is, you might say, the push of the deity within, though they might not know anything about it and it does not matter if outwardly they are sceptical or atheistic. Unknown to themselves, they surely have some opening somewhere—it is that which brings them here. Either individually or as representatives of the Russian people it was such a Gall, some future fulfilment that had prompted the group to come here—such an idea may be more than idle imagination. Or is it the coming truth, the coming event that has cast its shadow before? Page-105
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