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At the Feet of The Mother

Morality, Religion, Yoga (1)


Spirituality and Morality

[There is a] great difference between spirituality 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 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 are bad in themselves, — for they may be good for another man or in 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.


Hasn’t Morality Helped?

Sweet Mother, hasn’t morality helped us to increase our consciousness?

That depends on people. There are people who are helped by it, there are people who are not helped at all.

Morality is something altogether artificial and arbitrary, and in most cases, among the best, it checks the true spiritual effort by a sort of moral satisfaction that one is on the right path and a true gentleman, that one does one’s duty, fulfils all the moral requirements of life. Then one is so self-satisfied that one no longer moves or makes any progress.

It is very difficult for a virtuous man to enter the path of God; this has been said very often, but it is altogether true, for he is most self-satisfied, he thinks he has realised what he ought to have realised, he no longer has either the aspiration or even that elementary humility which makes one want to progress. You see, one who is known here as a sattwic man is usually very comfortably settled in his own virtue and never thinks of coming out of it. So, that puts you a million leagues away from the divine realisation.

What really helps, until one has found the inner light, is to make for oneself a certain number of rules which naturally should not be too rigid and fixed, but yet should be precise enough to prevent one from going completely out of the right path or making irreparable mistakes — mistakes the consequences of which one suffers all one’s life.

To do that, it is good to set up a certain number of principles in oneself, which, however, should be for each one, in conformity with his own nature. If you adopt a social, collective rule, you immediately make yourself a slave to this social rule, and that prevents you almost radically from making any effort for transformation.


Serving Humanity

Why do you want to serve humanity, what is your idea? It is ambition, it is in order to become a great man among men. It is difficult to understand?… I can see that!

The Divine is everywhere. So if one serves humanity, one serves the Divine, isn’t that so?

That’s marvellous! The clearest thing in this business is to say: “The Divine is in me. If I serve myself, I am also serving the Divine!” (Laughter) In fact, the Divine is everywhere. The Divine will do His own work very well without you.

I see quite well that you do not understand. But truly, if you do understand that the Divine is there, in all things, with what are you meddling in serving humanity? To serve humanity you must know better than the Divine what must be done for it. Do you know better than the Divine how to serve it?

The Divine is everywhere. Yes. Things don’t seem to be Divine…. As for me, I see only one solution: if you want to help humanity, there is only one thing to do, it is to take yourself as completely as possible and offer yourself to the Divine. That is the solution. Because in this way, at least the material reality which you represent will be able to grow a little more like the Divine.

We are told that the Divine is in all things. Why don’t things change? Because the Divine does not get a response, everything does not respond to the Divine. One must search the depths of the consciousness to see this. What do you want to do to serve humanity? Give food to the poor? — You can feed millions of them. That will not be a solution, this problem will remain the same. Give new and better living conditions to men? — The Divine is in them, how is it that things don’t change? The Divine must know better than you the conditions of humanity. What are you? You represent only a little bit of consciousness and a little bit of matter, it is that you call “myself”. If you want to help humanity, the world or the universe, the only thing to do is to give that little bit entirely to the Divine. Why is the world not divine?… It is evident that the world is not in order. So the only solution to the problem is to give what belongs to you. Give it totally, entirely to the Divine; not only for yourself but for humanity, for the universe. There is no better solution. How do you want to help humanity? You don’t even know what it needs. Perhaps you know still less what power you are serving. How can you change anything without indeed having changed yourself?

In any case, you are not powerful enough to do it. How do you expect to help another if you do not have a higher consciousness than he? It is such a childish idea! It is children who say: “I am opening a boarding-house, I am going to build a creche, give soup to the poor, preach this knowledge, spread this religion….” It is only because you consider yourself better than others, think you know better than they what they should be or do. That’s what it is, serving humanity. You want to continue all that? It has not changed things much. It is not to help humanity that one opens a hospital or a school….

You may open millions of hospitals, that will not prevent people getting ill. On the contrary, they will have every facility and encouragement to fall ill. We are steeped in ideas of this kind. This puts your conscience at rest: “I have come to the world. I must help others.” One tells oneself: “How disinterested I am! I am going to help humanity.” All this is nothing but egoism.

In fact, the first human being that concerns you is yourself. You want to diminish suffering, but unless you can change the capacity of suffering into a certitude of being happy, the world will not change. It will always be the same, we turn in a circle — one civilisation follows another, one catastrophe another; but the thing does not change, for there is something missing, something not there, that is the consciousness. That’s all.



Religion belongs to the higher mind of humanity. It is the effort of man’s higher mind to approach, as far as lies in its power, something beyond it, something to which humanity gives the name God or Spirit or Truth or Faith or Knowledge or the Infinite, some kind of Absolute, which the human mind cannot reach and yet tries to reach. Religion may be divine in its ultimate origin; in its actual nature it is not divine but human. In truth we should speak rather of religions than of religion; for the religions made by man are many….

The first and principal article of these established and formal religions runs always, “Mine is the supreme, the only truth, all others are in falsehood or inferior.” For without this fundamental dogma, established credal religions could not have existed. If you do not believe and proclaim that you alone possess the one or the highest truth, you will not be able to impress people and make them flock to you.

This attitude is natural to the religious mind; but it is just that which makes religion stand in the way of the spiritual life. The articles and dogmas of a religion are mind-made things and, if you cling to them and shut yourself up in a code of life made out for you, you do not know and cannot know the truth of the Spirit that lies beyond all codes and dogmas, wide and large and free. When you stop at a religious creed and tie yourself in it, taking it for the only truth in the world, you stop the advance and widening of your inner soul. But if you look at religion from another angle, it need not always be an obstacle to all men. If you regard it as one of the higher activities of humanity and if you can see in it the aspirations of man without ignoring the imperfection of all man-made things, it may well be a kind of help for you to approach the spiritual life. Taking it up in a serious and earnest spirit, you can try to find out what truth is there, what aspiration lies hidden in it, what divine inspiration has undergone transformation and deformation here by the human mind and a human organisation, and with an appropriate mental stand you can get religion even as it is to throw some light on your way and to lend some support to your spiritual endeavour.

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If the mind and the vital can feel and accept the soul’s sheer love for the Divine for His own sake, then the sadhana gets its full power and many difficulties disappear.