Editor’s note: These selections from Sri Aurobindo help us understand the psychological foundations of altruism, its limits and potentiality for facilitating true self-development of the being. The editors have made a few formatting changes for this digital presentation.

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Ego and Strife

For the ego has inalienably the instinct of a double self-assertion, its self-assertion against other egos and its self-assertion by means of other egos; in all its expansion it is impelled to subordinate their need to its own, to use them for its own purpose and for that purpose to establish some kind of control or domination or property in what it uses, whether by force or by dexterity, openly or covertly, by absorption or by some skilful turn of exploitation.

Human lives cannot run upon free parallels; for they are compelled by Nature continually to meet, impinge on each other, intermix, and in the ego life that means always a clash.

The first idea of our reason suggests that our human relations may be subjected to a mechanical accommodation of interests which will get rid of the clash and the strife; but this can only be done up to a certain point: at best we diminish some of the violence and crude obviousness of the clashing and the friction and give them a more subtle and less grossly perceptible form.

Within that subtler form the principle of strife and exploitation continues; for always the egoistic instinct must be to use the accommodations to which it is obliged or induced to assent, as far as possible for its own advantage, and it is only limited in this impulse by the limits of its strength and capacity, by the sense of expediency and consequence, by the perception of some necessity for respecting other egoisms in order that its own egoism too may be respected.

But these considerations can only tone down or hedge in the desire of a gross or a subtle domination and exploitation of others; they do not abrogate it.



Ethics as Corrective

The human mind has resorted to ethics as a corrective; but the first laws of ethical conduct also succeed at best in checking only the egoistic rule of life and do not overcome it.

Therefore the ethical idea has pushed itself forward into the other and opposite principle of altruism. The main general results have been a clearer perception of collective egoisms and their claim on the individual egoism and, secondly, a quite uncertain and indefinable mixture, strife and balancing of egoistic and altruistic motive in our conduct.

Often enough altruism is there chiefly in profession or at best a quite superficial will which does not belong to the centre of our action; it becomes then either a deliberate or else a half-conscious camouflage by which egoism masks itself and gets at its object without being suspected.

From our last issue:
Sri Aurobindo on the Essence of Ethics

Ego that Hides within the Altruism

But even a sincere altruism hides within itself the ego, and to be able to discover the amount of it hidden up in our most benevolent or even self-sacrificing actions is the acid test of sincere self-introspection, nor can anyone really quite know himself who has not made ruthlessly this often painful analysis.

It could not be otherwise; for the law of life cannot be self-immolation; self-sacrifice can only be a step in self-fulfilment. Nor can life be in its nature a one-sided self-giving; all giving must contain in itself some measure of receiving to have any fruitful value or significance.



Altruism for the Growth of Self

Altruism itself is more important even by the good it does to ourselves than by the good it does to others; for the latter is often problematical, but the former is certain, and its good consists in the growth of self, in an inner self-heightening and self-expansion.

Not then any general law of altruism, but rather a self-recognition based upon mutual recognition must be the broad rule of our human relations.

Life is self-fulfilment which moves upon a ground of mutuality; it involves a mutual use of one by the other, in the end of all by all. The whole question is whether this shall be done on the lower basis of the ego, attended by strife, friction and collision with whatever checks and controls, or whether it cannot be done by a higher law of our being which shall discover a means of reconciliation, free reciprocity and unity.

~ CWSA, Vol . 25, pp. 627-628

Unselfishness – a Law of Self-development

Unselfishness is usually imagined as the abnegation of self, a painful duty, a “mortification”, something negative, irksome and arduous. That is a Western attitude, not Hindu; the European temperament is dominated by the body and the vital impulses; it undertakes altruism as a duty, a law imposed from outside, a standard of conduct and discipline; it is, in this light, something contrary to man’s nature, something against which the whole man is disposed to rebel.

That is not the right way to look at it.

Unselfishness is not something outside the nature, but in the nature, not negative but positive, not a self-mortification and abnegation but a self-enlargement and self-fulfilment; not a law of duty but a law of self-development, not painful, but pleasurable.



Selflessness – Man’s True Nature

It is in the nature, only latent, and has to be evolved from inside, not tacked on from outside.

The lion’s whelp in the fable who was brought up among sheep, shrank from flesh when it was placed before him, but once he had eaten of it, the lion’s instincts awoke and the habits of the sheep had no more delight for him. So it is with man.

Selflessness is his true nature, but the gratification of the body and the vital impulses has become his habit, his second or false nature, because he has been accustomed to identify his body & vital impulses with himself.

He, a lion, has been brought up to think himself a sheep; he, a god, has been trained to be an animal. But let him once get the taste of his true food, and the divinity in him awakes; the habits of the animal can please him no longer and he hungers after selflessness and selfless work as a lion hungers after his natural food. Only the feeling has to be evolved as a fulfilment of his nature, not painfully worked up to as a contravention of his nature.



Self-ful Man

The man who regards selflessness as a duty, has not yet learned the alphabet of true altruism; it is the man who feels it as a delight and a natural craving, who has taken the right way to learn.

The Hindu outlook here is the true outlook. The Hindu does not call the man who has risen above the gratification of desire a selfless man; he calls him आत्मवान्, the self-ful man; that man is अनात्मवान्, that man has not found himself who still clings to the gratification of his body & vital impulses.

Read that great drama of self-sacrifice, the Nagananda, and you will feel how different is the Hindu outlook from the Western; there self-sacrifice is not a painful and terrible struggle but a glorious outpouring of the nature, a passionate delight.

“It is only human nature,” we say indulgently of any act of selfishness. But that is an error and thrice an error. It is not human nature, but animal nature; human nature is divine & selfless and the average selfish man is selfish not because of his humanity, but because his humanity is as yet undeveloped & imperfect. Christ, Buddha, these are the perfect men; Tom, Dick & Harry are merely animals slowly shaping into men.

~ CWSA, 17: 185-186

Also read:
Practicing Higher Virtues as Aids to Inner Evolution

Altruism and Love

Human evolution rises through love and towards love. This truth is instinctively recognised by all the great religions, even when they cannot provide any philosophical justification for a tenet to which they nevertheless attach the highest importance.

The one law of Christianity which replaces all the commandments is to love one’s neighbour as oneself, the moral ideal of Buddhism is selfless benevolence & beneficence to others; the moral ideal of Hinduism is the perfect sage whose delight and occupation is the good of all creatures (सर्वभूतहितरतः). It is always the same great ideal expressed with varying emphasis.

But love in the sense which religion attaches to the word, depends on the realization of oneself in others.

If, as Sankhya and Christian theology say, there are millions of different Purushas, if the real man in me is different and separate from the real man in another, one in kind but not in essence, there can be no feeling of identity; there can only be mental or material contact.

From material contact nothing but animal feelings of passion & hatred can arise; from mental contact repulsion is as likely to arise as attraction. A separate individual Self will live its own life, pursue its own gratification or its own salvation; it can have no ground, no impulse to love another as itself, because it cannot feel that the other is itself.

Vedanta and Altruism

The Vedanta provides in the realisation of a single Self and the illusory character of all division the only real explanation of this higher or spiritual love.

Altruism in the light of this one profound revealing truth becomes natural, right and inevitable.

It is natural because I am not really preferring another to myself, but my wider truer self to my narrower false self, God who is in all to my single mind and body, myself in Devadatta and Harischandra to myself in Devadatta alone.

It is right because by embracing in my range of feelings the enjoyment of Harischandra in addition to my own I shall make my knowledge of the universality of Brahman an experience, and not merely an intellectual conception or assent; for experience and not intellectual conception is true knowledge.

It is inevitable because that is my way of evolution. As I have risen from the animal to the man, so must I rise from the man to the God; but the basis of godhead is the realisation of oneself in all things.

The true aim and end of evolution is the wider and wider realisation of the universal Brahman. Towards that goal we progress, with whatever tardiness, with whatever lapses, yet inevitably, from the falsehood of matter to the truth of spirit.



We leave behind, first, the low animal stage of indolence, brutishness, ignorance, wrath, lust, greed and beast violence, or as we call it in our philosophy the tamasic condition and rise to various human activity and energy, the rajasic condition; from that again we must rise to the sattwic condition of divine equipoise, clarity of mind, purity of soul, high selflessness, pity, love for all creatures, truth, candour, tranquillity.

Even this divine height is not the highest; we must leave it behind and climb up to the peak of all things where sits the bright and passionless Lord of all, lighting up with a single ray of His splendour a million universes. On that breathless summit we shall experience the identity of our Self not only with the Self of others, but with the All-Self who is the Lord and who is Brahman. In Brahman our evolution finds its vast end and repose.

~ CWSA, Vol. 17, pp. 186-188

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