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The Individual and the Collective AN integral
sadhana cannot. be confined to the individual alone; an element of collectivity
must enter into it. An individual is not an isolated being in any way. There
are, of course, schools of Yoga and philosophy that seek to isolate the
individual, consider him as an entity hemmed in by his own consciousness;
indeed they view the individuals as all distinct and separate, each a closed
circle or sphere, they may barely touch each other but never interpenetrate or
inter-communicate. Each stands as a solitary island, all together forming the
vast archipelago of the universe. This is a position; no doubt, that can be
acquired by a kind of discipline of the consciousness, though not to a great
perfection; but it is not a natural or necessary poise. Normally, individuals
do merge into each other and form one weft of give and take. A desire, an
impulse, even a thought that rises in you, goes out of you, overflows you and
spreads around even to the extreme limit of the earth, like a Hertzian wave. Again, any movement in
any person anywhere in the world would come to you, penetrate you, raise a
similar vibration in you, even though you may not so recognise it but consider
it as something exclusively personal to you. You send out vibrations into the
world and the world sends out vibrations into you. Individual life is the
meeting-ground of these outgoing and incoming forces. It is precisely to avoid
this circle or cycle of world-vibrations that the older Yogis used to leave
the world, away from society, retire to mountain-tops, into the virgin
forest where they hoped to find themselves alone and aloof, to be single with
the Single Self. This is a way out, but it is not the only or the best
solution. It is not the best solution, for although apparent-ly one is alone on
the hill-top, in the desert crypt, or the
Page – 231 forest womb, one always carries with oneself a whole world within, the normal nature with all its instincts and impulses, reactions, memories and hopes: you cut away the outside, run away from it, but what about the outside that is within you? The taste for a tasty thing does not drop with the removal of the object. Secondly, such an individual solution, even if it were possible, would still be a purely personal matter and, in the ultimate analysis, egoistic. It is why the Buddha refused to enter definitely into Nirvana and withdrew from the brink to work among men. Indeed, the real solution is else-where. It is not to withdraw or go away but to find within the orbit here a centre, a focus of consciousness which is not controlled by the outside forces but can control them, which is not co loured by them but can lend them its own luminosity. That is the soul or the psychic centre. And
this centre is not an isolated entity in its nature: it is, as it were, a
universal centre, that is to say, it links itself indissolubly in a secret
sense of identity with all other centres. For this self is only one of the
selves through which the One Self has multiplied itself for a varied
self-objectification. The light that shines here, the fire that burns here and
the delight that flows here illumine, purify and revitalise not only the individual in
which it dwells, but move abroad and extend into the other individuals with
which it lives in spiritual identity.
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