There is something I was asked some time ago to which I have not yet replied. It is this. I have written somewhere:
“The absolute of every being is its unique relation with the Divine and its unique manner of expressing the Divine in the manifestation.”
This is what is called here in India the truth of the being or the law of the being, the dharma of the being: the centre and the cause of the individuality.
Everyone carries his truth within himself, a truth which is unique, which is altogether his own and which he must express in his life. Now what is this truth? This is the question I have been asked:
“What is this truth of the being, and how is it expressed externally in physical life?”
It is expressed in this way: each individual being has a direct and unique relation with the Supreme, the Origin, That which is beyond all creation. It is this unique relation which must be expressed in one’s life, through a unique mode of being in relation with the Divine. Therefore, each one is directly and exclusively in relation with the Divine — the relation one has with the Divine is unique and exclusive; so that you receive from the Divine, when you are in a receptive state, the totality of the relation it is possible for you to have, and this is neither a sharing nor a part nor a repetition, but exclusively and uniquely the relation which each one can have with the Divine. So, from the psychological point of view, one is all alone in having this direct relation with the Divine.
One is all alone with the Supreme.
The relation one has with Him will never have an equal, will never be exactly the same as another’s. No two are the same and therefore nothing can be taken away from you to be given to another, nothing can be withdrawn from you to be given to another. And if this relation disappeared from the creation, it would really disappear — which is impossible.
And this means that if one lives in the truth of one’s being, one is an indispensable part of the creation. Naturally, I don’t mean if one lives what one believes one should be, I am saying if one lives the truth of one’s being; if, by a development, one is able to enter into contact with the truth of one’s being, one is immediately in a unique and exclusive relation with the Divine, which hasn’t its equal.
That’s how it is.
And naturally, because it is the truth of your being, that is what you should express in your life.
22 August 1956
Is there an experience which proves that one is living in the presence of the Divine?
Once one begins to live in the presence of the Divine, one does not question any longer. It carries its own certitude — one feels, one knows, and it becomes impossible to question. One lives in the presence of the Divine and it is for you an absolute fact. Till then you ask, because you do not have the experience, but once you have the experience, it has such an authority that it is indisputable. One who says, “I think I live in the presence of the Divine but I am not sure”, has not had the true experience, for as soon as one has the inner shock of this experience, no more questioning is possible. It is like those who ask, “What is the divine Will?” As long as you have not glimpsed this Will, you cannot know. One may have an idea of it through deduction, inference, etc., but once you have felt the precise contact with the divine Will, this too is not disputable any longer — you know.
I add, so that there may not be any misunderstanding: all experience has its worth only in the measure of the sincerity of the one who has it. Some are not sincere and fabricate wonderful experiences, and they imagine they have them. I put all that aside, it is not interesting. But for sincere people who have a sincere experience, once you have the experience of the divine presence, the whole world may tell you it is not true, and you will not budge.
22 February 1951
If one were in contact with the Divine, what would be its effect?
For each one a different effect. Because we are in the presence of a fact: there is a universe, at least there is an earth, of that we are almost sure, you cannot dispute that, granted?… Have you ever asked yourself why there is an earth? No! Probably it was quite wise. Once I spoke to you of that occultist whom I knew. He was a wise man in his own way. People used to come and ask him:
First of all, why is there a universe? Answer: What is that to you?
Secondly, then why is it as it is? Reply: It is as it is. What does it matter to you?
Thirdly, I do not find it satisfactory.
That’s very good. We begin to touch the practical. To those who do not find it satisfactory, I would say: There is only one thing to do, start working for its change, find a way for it to be otherwise and to be good. Things are as they are. Why are they so?… Perhaps one might know — it is not certain. In any case they are so. The most remarkable thing is that if you are sincere you will find out why they are so and how they are so: the cause, the origin and the process. For it is one single thing. There is what we call the Truth, the basis of everything; because if this were not there, there would be nothing. Once you have found the Truth, you find the origin, you find the means of changing the cause — how it is so, why it is so and the means of changing it. If you are in contact with the Divine, you have the key to everything. You know the how, the why and the process to change.
There is something to do: to work, it is so interesting. You represent a small agglomerated mass of substance that makes up yourself. Enter within and find the key. You have only to go down inside there. You cannot say: “That is beyond me, it is too big for me.” Go within your little person and you will find the key which opens all the doors.
6 May 1953
Can the Divine withdraw from us?
That is an impossibility. Because if the Divine withdrew from a thing, immediately it would collapse, for it would not exist. To put it more clearly: The Divine is the only existence.
27 May 1953
When one is identified with the Divine, does one see Him in the form one thinks He has?
Usually. It is very rare — unless one is able to get rid of one’s mental formation completely — it is very rare to see Him quite objectively. Besides, Sri Aurobindo always used to say that the relation with the Divine depended on what one wanted it to be. Everyone aspires for a particular form of relation, and for him the relation takes that form.
Then, what is it in truth?
Probably something that escapes form totally — or that can take all forms. There is no limitation to the expression of the Divine. He can express Himself without form and He can express Himself in all forms. And He expresses Himself in everyone according to each one’s need. For even if somebody succeeds in becoming sufficiently impersonal so as to identify himself completely with the Divine, at that moment he will not be able to express it. And as soon as he is in a condition to express it, there will be something of the limited personality intervening and through this the experience has to pass. The moment of the experience is one thing and the expression of this experience is another. It may be simultaneous: there are people who while having the experience express what they feel in some form or other. Then it is simultaneous. But that does not prevent that which has the experience in its purity and that which expresses it from being two fairly different modes of being. And this difference is enough for one to be able to say in truth that it is impossible to know the Divine unless one becomes the Divine.
21 October 1953
What is meant by “the Divine gives Himself”?
It means exactly this: that the more you give yourself the more you have the experience — it is not just a feeling or impression or sensation, it is a total experience — that the more you give yourself to the Divine the more He is with you, totally, constantly, at every minute, in all your thoughts, all your needs, and that there’s no aspiration which does not receive an immediate answer; and you have the sense of a complete, constant intimacy, of a total nearness. It is as though you carried… as though the Divine were all the time with you; you walk and He walks with you, you sleep and He sleeps with you, you eat and He eats with you, you think and He thinks with you, you love and He is the love you have. But for this one must give himself entirely, totally, exclusively, reserve nothing, keep nothing for himself and not keep back anything, not disperse anything also: the least little thing in your being which is not given to the Divine is a waste; it is the wasting of your joy, something that lessens your happiness by that much, and all that you don’t give to the Divine is as though you were holding it in the way of the possibility of the Divine’s giving Himself to you. You don’t feel Him close to yourself, constantly with you, because you don’t belong to Him, because you belong to hundreds of other things and people; in your thought, your action, your feelings, impulses… there are millions of things which you do not give Him, and that is why you don’t feel Him always with you, because all these things are so many screens and walls between Him and you. But if you give Him everything, if you keep back nothing, He will be constantly and totally with you in all that you do, in all that you think, all that you feel, always, at each moment. But for this you must give yourself absolutely, keep back nothing; each little thing that you hold back is a stone you put down to build up a wall between the Divine and yourself. And then later you complain: “Oh, I don’t feel Him!” What would be surprising is that you could feel Him.
20 July 1955
Are Divine Love and Grace the same thing?
Essentially, all things are the same. In its essence everything is the same, it is a phenomenon of consciousness; but Love can exist without Grace and Grace can exist without Love. But for the human consciousness all manifestation of Grace is a manifestation of the supreme Love, inevitably. Only it goes beyond human consciousness.
How can one become conscious of Divine Love and an instrument of its expression?
First, to become conscious of anything whatever, you must will it. And when I say “will it”, I don’t mean saying one day, “Oh! I would like it very much”, then two days later completely forgetting it.
To will it is a constant, sustained, concentrated aspiration, an almost exclusive occupation of the consciousness. This is the first step. There are many others: a very attentive observation, a very persistent analysis, a very keen discernment of what is pure in the movement and what is not.[…] You must take up your search with a purity of aspiration and surrender which in themselves are already difficult to acquire. You must have worked much on yourself only to be ready to aspire to this Love. If you look at yourself very sincerely, very straight, you will see that as soon as you begin to think of Love it is always your little inner tumult which starts whirling. All that aspires in you wants certain vibrations. It is almost impossible, without being far advanced on the yogic path, to separate the vital essence, the vital vibration from your conception of Love. What I say is founded on an assiduous experience of human beings. Well, for you, in the state in which you are, as you are, if you had a contact with pure divine Love, it would seem to you colder than ice, or so far-off, so high that you would not be able to breathe; it would be like the mountain-top where you would feel frozen and find it difficult to breathe, so very far would it be from what you normally feel. Divine Love, if not clothed with a psychic or vital vibration, is difficult for a human being to perceive. One can have an impression of grace, of a grace which is something so far, so high, so pure, so impersonal that… yes, one can have the feeling of grace, but it is with difficulty that one feels Love.
But, then, can it be said that the psychic vibration is the vibration of divine Love?
Each one of you should be able to get into touch with your own psychic being, it is not an inaccessible thing. Your psychic being is there precisely to put you in contact with the divine forces. And if you are in contact with your psychic being, you begin to feel, to have a kind of perception of what divine Love can be. As I have just said, it is not enough that one morning you wake up saying, “Oh! I would like to be in contact with divine Love”, it is not like that. If, through a sustained effort, a deep concentration, a great forgetfulness of self, you succeed in coming into touch with your psychic being, you will never dream of thinking, “Oh! I would like to be in contact with divine Love” — you are in a state in which everything appears to you to be this divine Love and nothing else. And yet it is only a covering, but a covering of a beautiful texture.
So, Divine Love need not be sought and known apart from the psychic being?
No, find your psychic being and you will understand what divine Love is. Do not try to come into direct contact with divine Love because this will yet again be a vital desire pushing you; you will perhaps not be aware of it, but it will be a vital desire.
You must make an effort to come into touch with your psychic being, to become aware and free in the consciousness of your psychic being, and then, quite naturally, spontaneously, you will know what Divine Love is.
24 March 1951
Divine Love is there always in all its intensity, a formidable power. But most people — ninety-nine per cent — do not feel anything at all! What they feel of it is exclusively in proportion to what they are, to their capacity of receiving. Imagine, for instance, that you are bathing in an atmosphere all vibrant with divine Love — you are not at all aware of it. Sometimes, very rarely, for a few seconds there is suddenly the feeling of “something”. Then you say, “Oh, divine Love came to me!” What a joke! It is just that you were simply, for some reason or other, a wee bit open, so you felt it. But it is there, always, like the divine Consciousness. It is the same thing, it is there, all the time, in its full intensity; but one is not even aware of it; or else in this way, spasmodically: suddenly one is in a good state, so one feels something and says, “Oh, the divine Consciousness, divine Love have turned to me, have come to me!” It is not at all like that. One has just a tiny little opening, very tiny, at times like a pin-head, and naturally that force rushes in. For it is like an active atmosphere; as soon as there is a possibility of being received, it is received. But this is so for all divine things. They are there, only one does not receive them, for one is closed up, blocked, one is busy with other things most of the time. Most of the time one is full of oneself. So, as one is full of oneself, there is no place for anything else. One is very actively (laughing) busy with other things. One is filled with things, there is no place for the Divine.
But He is there.
It is like all the wonders that are there around you; you do not see them.[…] Sometimes, one moment when you are just a tiny bit more receptive, or else when in sleep you are less exclusively busy with your small affairs, you have a gleam of something and see, feel something. But usually, as soon as you are awake again, all this is obliterated — first, as you know, by the formidable ego which is all full of itself, and the whole universe moves in accordance with this ego: you are at the centre, and the universe turns round you. If you look at yourself attentively, you will see it is like that. Your vision of the universe — that’s you at the centre and the universe all around. So there is no place for anything else. It is not the universe you see: it is yourself you see in the universe.
19 May 1954
At the time of the publication of this talk, the Mother added: “Now I would have answered: it is as if you asked whether the Divine would withdraw from Himself! (Mother laughs.) Well, that is the trouble: when you say ‘Divine’, they understand ‘God’…. There is only That, That alone exists. That, what is it? That alone exists.”