{"id":4140,"date":"2013-07-13T01:53:41","date_gmt":"2013-07-13T01:53:41","guid":{"rendered":"http:\/\/localhost\/?p=4140"},"modified":"2013-12-01T23:47:44","modified_gmt":"2013-12-02T07:47:44","slug":"06-11-jan-to-24-may-1967-vol-11-notes-on-the-way-volume-11","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/11-notes-on-the-way-volume-11\/06-11-jan-to-24-may-1967-vol-11-notes-on-the-way-volume-11","title":{"rendered":"-06_11 Jan to 24 May 1967.htm"},"content":{"rendered":"\n\n
\n
\n


\n11 January 1967<\/font><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n


\n <\/font><\/span><\/b><\/p>\n


\nA disciple complained that people took Mother’s time with<\/font><\/span><\/p>\n


\n questions often useless, while less and less time was left <\/font><\/span><\/p>\n


\nfor her to attend to apparently more important work.<\/font><\/span><\/p>\n


\n Mother commented:<\/font><\/span><\/p>\n

 <\/span><\/p>\n

It has to be like that, since it is like that.<\/span><\/p>\n

It is perhaps a lesson (it is an indication), but it has a
\npurpose. The lesson that I have to understand, I am trying to understand. I am
\nlearning to be patient, oh! such a patience…. Always there are revolts,
\ninsults, all that. For me it is absolutely zero and sometimes it is even
\namusing. When I am in my own condition, the true condition of compassion, it
\nchanges nothing, it does not raise even a small ripple on the surface, nothing.<\/span><\/p>\n

The question was put to me yesterday; I was asked if insult, the
\nfeeling of being insulted, and what is called in English \u201cself-respect”
\n(something corresponding a little to amour-propre<\/i>
\nin French) had any place in the sadhana. Of course, there is no place for it,
\nit is well understood! But I have seen the movement, it was very clear, I have
\nseen that without ego, when the ego is not there, there cannot be <\/i>this sort of ruffle in the being. Because I went back far
\ninto the past to a time when I still used to feel it (many years ago), but now,
\nit is no longer something foreign even, it is something impossible. The whole
\nbeing, and even (it is strange), even the physical constitution does not
\nunderstand what that means. It is the same thing when there is materially a
\nshock (Mother shows a scratch on her
\nelbow<\/i>), like that for example; it is no longer felt as one feels an injury,
\nit is no longer felt like that. Most often there is nothing at all, it passes
\nabsolutely unperceived in the whole; but when something is felt, it is only the
\nimpression \u2013 a very, very gentle, very intimate impression of a help seeking to
\nmake itself felt, a lesson that is to be learnt. But not as one does in the
\nmental way in which there is always a stiffening; it is not that, it is
\nimmediately <\/span>
\n
\n <\/span><\/p>\n

\nPage – 54<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

a sort of
\noffering of the being, which gives itself in order to learn. I am speaking of
\nthe cells. It is very interesting. Evidently if you mentalise<\/span>,
\nyou must say that it is the feeling or consciousness of the divine Presence in
\nall things and that the mode \u2013 the mode of contact \u2013 derives from the state in
\nwhich you are.<\/span><\/p>\n

Yes, that is the experience of the body.<\/span><\/p>\n

And in individuals, when there is any knock or shock, always the
\nonly perception is a clear vision of the ego \u2013 the ego manifesting itself. They
\nsay, \u201cIt is the other.” I would not say, \u201cOh! That one was angry” or \u201cOh!
\nThis one\u2026 ”, no, it is his ego; not even his ego: the<\/i> ego, the ego principle \u2013 the ego principle which still
\nintervenes. It is very interesting, because the ego has become for me a kind of
\nimpersonal entity, while for everybody else it is the acute sense of his
\npersonality! Instead of that, it is a kind of way of being (terrestrial or
\nhuman, one can say), which is in greater or lesser quantity here or there or
\nthere, giving each one the illusion of personality. It is very interesting.<\/span><\/p>\n

 <\/span><\/p>\n

Yes, but the trouble is
\nthat others do not learn their lesson, so …<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Oh! If they
\nlearnt their lesson everything would change very quickly. <\/span><\/p>\n

 <\/span><\/p>\n

So the result is that
\nyou are invaded, engulfed.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/i>
\n
\n <\/span><\/i><\/p>\n

Cannot! <\/span><\/p>\n

All your time is taken,
\nall your … <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

They cannot
\nengulf me! (Mother laughs) I am too big!<\/span><\/p>\n

 <\/span><\/p>\n

Materially, all the
\nsame, you are overwhelmed.<\/span><\/i> <\/span><\/i><\/p>\n

\nPage – 55<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

I have
\nnoticed that if I resist, it becomes bad. If I have the feeling of fluidity,
\nthere are no more knocks. It is the same thing as for this scratch (Mother shows her elbow.<\/i>) If you stiffen
\nand things resist, you get a knock. It is like men who know how to fall: they
\nfall, they break nothing; whereas men who do not know how to fall, just a
\nlittle fall and they break something. It is the same thing. One must learn how
\nto be… the perfect unity. To correct, to straighten, is still resistance. So
\nwhat will happen if the invasion, as you say, continues? It will be amusing,
\nlet us see! (Mother laughs.<\/i>) As
\nothers are not in the same state, perhaps they will be vexed, but I am helpless!
\n(Mother laughs.<\/i>)<\/span><\/p>\n

One must always laugh, always. The Lord laughs, and He laughs, and
\nHis laugh is so nice, so nice, so full of love. It is a laugh that envelops you
\nwith an extraordinary sweetness.<\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span>This too men have deformed \u2013 they have deformed
\neverything (Mother laughs<\/i>). <\/span><\/p>\n

\nPage – 56<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\n
\n21 January 1967<\/font><\/a><\/span><\/i><\/b><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

A somewhat undefinable<\/span> thing has
\nhappened. <\/span><\/p>\n

The body had the habit of performing its functions automatically,
\nas a natural thing; that is to say, for it there was no question of their
\nimportance or usefulness. It had not, for example, this mental or vital view of
\nthings, of what is \u201cimportant” or what is \u201cinteresting” and what is not. That
\ndid not exist. And then, now that the cells are becoming conscious, they stand
\nback, as it were (Mother makes a gesture
\nof withdrawal<\/i>), they look at themselves, they are beginning to look at
\nthemselves in action, and they are very much questioning to what purpose all
\nthat is. And then, an aspiration: \u201cHow? How should it be truly? What is our
\nfunction, our utility, our basis? Yes, what is our basis and our standard of
\nlife?” One might say, translating once more in mental terms: \u201cHow will one be
\nwhen one is divine? What difference will there be? What is the divine way of
\nbeing?” And there, what speaks is all this sort of physical basis, which is
\nentirely made up of thousands of small things, absolutely indifferent in
\nthemselves, which have no reason for existing except as a whole, as a totality,
\nas a support for another action; but in themselves they seem to have no
\nmeaning. And then, once more it is the same thing: a kind of receptivity, of
\nsilent opening allowing the thing to enter; and a very subtle perception of a
\nway of being that would be luminous, harmonious.<\/span><\/p>\n

This way of being is still very undefinable<\/span>;
\nbut in this quest, there is a constant perception (translated by a vision) of a
\nmulti-coloured<\/span> light, of all the colours<\/span>
\n\u2013 all the colours<\/span>, not in layers but as though (gesture of dotting<\/i>) it was a grouping of
\nall the colours<\/span> by dots. It is now two years (perhaps
\na little more, I do not remember) since I met the Tantriks<\/span>.
\nI was in relation with them and I began to see that Light, and I thought that
\nit was the \u201ctantrik<\/span> light”, the tantrik<\/span>
\nway of seeing the<\/span> <\/span><\/p>\n

\nPage – 57<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

material
\nworld. But now I see it constantly, associated with everything, and it seems to
\nbe what might be called a \u201cperception of true Matter”. All possible colours<\/span> are joined together without being mixed up (same gesture of dotting<\/i>), and joined
\ntogether by luminous dots. Everything is as if made of that. And this seems to
\nbe the true way of being \u2013 I am not yet sure, but in any case, it is a way of
\nbeing much more conscious.<\/span><\/p>\n

And I see it all the while: with open eyes, closed eyes, all the
\nwhile. And you have a strange (for the body), a strange perception, at once of
\nsubtleness, of penetrability, if one may say so, of suppleness of form and
\npositively not of an eradication but a considerable diminution of the rigidity
\nof forms \u2013 eradication of rigidity, not eradication of forms: a suppleness in
\nthe forms. And the body itself, when for the first time it felt this in one
\npart or another, had the impression \u2013 it was a bit lost, as it were \u2013 the
\nimpression that something was escaping. But if one keeps quiet and waits
\nquietly, that is simply replaced by a sort of plasticity, of fluidity, which
\nseems to be a new way for the cells.<\/span><\/p>\n

\u00a0<\/span>It would probably be what
\nmaterially must replace the physical ego; that is to say, the rigidity of the
\nform appears to be yielding to this new way of being. But, well, we know the
\nfirst contact is always very \u201csurprising”, but gradually the body gets
\naccustomed. It is the moment of the passage from one way to the other which is
\na little difficult. That is done very progressively, and yet there is a moment
\n(the moment of the passage), a few seconds that are… the least that one can
\nsay is, \u201cunexpected”.<\/span><\/p>\n

All the habits are in this way undone. And for all the functions
\nit is the same: for blood circulation, for digestion, for respiration \u2013 for all
\nthe functions. And at the moment of the passage, it is not that the one
\nsuddenly replaces the other, but it is a fluid state between the two, and it is
\ndifficult. It is only this great Faith, wholly immovable, luminous, constant,
\nimmutable \u2013 the faith in the real existence of the supreme Lord, in the<\/span><\/p>\n

\nPage – 58<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>sole<\/i>
\nreal existence of the Supreme \u2013 which enables everything to continue to be the
\nsame in appearance.<\/span><\/p>\n

They are like the big waves of all the ordinary movements, the
\nordinary ways of being, the ordinary habits which are repulsed, and come back
\nand try to engulf, and once again they are pushed back. And I see that for
\nyears the body and the whole bodily consciousness used to fall back into the
\nold way, as a safety, as a means of safety, to escape. And now it has agreed
\nnot to do it any more, but to accept on the contrary: \u201cWell, if it is
\ndissolution, it is dissolution” \u2013 but it accepts whatever will be.<\/span><\/p>\n

In the mind, when the thing happens in the physical mind (it was
\nyears ago, but I had observed it even then), it is this which makes people feel
\nthat they are going mad, which frightens them; and with the fright things come
\nto pass, and then they hustle back into the ordinary common sense to get away
\nfrom it. It is the equivalent \u2013 it is not the same thing \u2013 but it is the
\nequivalent of what happens in the material: you feel that all the normal
\nstability is disappearing. Well, for a long time \u2013 a long time \u2013 there was this
\nfalling back into the habit; and then you are quite at ease, you begin again.
\nAnd now they do not want it any more: \u201cWhatever happens, we will see” \u2013 the
\ngreat adventure.<\/span><\/p>\n

\u201cHow will we be\u00a0 <\/span>how will we
\nbe? How…\u201d Yes, the cells saying, \u201cHow should we be? How will we be?\u201d\u2026<\/span><\/p>\n

It is interesting.<\/span> <\/span><\/p>\n

\nPage – 59<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\n
\n4
\nMarch 1967<\/font><\/a><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

This problem of transformation, I see more and more clearly that
\nthere are three approaches to it, three ways of proceeding, and to be complete
\nthe three must be combined.<\/span><\/p>\n

One, naturally the most important one, is the way that may be
\ncalled \u201cspiritual\u201d, which is that of contact with the Consciousness \u2013
\nLove-Consciousness-Power, yes, it is that; it is these three aspects: the
\nsupreme Love-Consciousness-Power, and the contact, the identification: to render
\nall the material cells capable of receiving That and expressing That \u2013 to be <\/i>That.<\/span><\/p>\n

Of all the means, this is the most powerful, and the most
\nindispensable.<\/span><\/p>\n

There is the occult way, which makes all the intermediary worlds
\nintervene. There is a very detailed knowledge of all the powers and
\npersonalities, all the intermediary regions, and it uses all that. It is there
\nthat one makes use of the divinities of the Overmind. This is in the second
\nway. Shiva, <\/span>Krishna<\/span>, all the aspects of the Mother form part of this second way.<\/span><\/p>\n

And then there is the higher intellectual approach, which is the
\nprojection of a spirit transcending the scientific, which seizes the problem
\nfrom below, and which has its importance also. From the viewpoint of detailed
\nhandling, this approach diminishes the approximations, brings a more direct and
\nprecise action.<\/span><\/p>\n

If the three can be combined, then evidently the thing will go
\nfaster.<\/span><\/p>\n

Without the first nothing is possible, without it the others are
\neven illusory: they lead nowhere, you turn round and round indefinitely. But if
\nyou clothe the first with the other two, then I think the action becomes much
\nmore precise and direct and rapid.<\/span><\/p>\n

This is the result of the \u201cstudies\u201d these days.<\/span> <\/span><\/p>\n

\nPage – 60<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n


\n7 March 1967<\/font><\/a><\/span><\/i><\/b><\/p>\n

 <\/span><\/p>\n

I have received a few questions from grown-up students (not small
\nchildren, but grown-ups) on the subject of \u201cdeath”, of the conditions of
\ndeath, why there are so many accidents at the present moment, etc. I have
\nalready answered two persons. Naturally, the answers were on the mental level,
\nbut with an attempt to go beyond.<\/span><\/p>\n

It is this kind of mental logic which wants, yes, things to be
\ndeduced from one another in accordance with this logic, so they arrive at
\nquestions… that are impossible.\u00b9<\/span><\/p>\n

It is nothing very new, but it is a widening of the consciousness,
\nand just recently all these questions came into the atmosphere and gave first
\nof all the feeling that man knows nothing about death \u2013 he does not know what
\nit is, he does not know what happens, he has built all kinds of hypotheses, but
\nthere is nothing certain. And by pushing ahead, by insisting in this way by
\npushing, I have come to the conclusion that there is nothing which is really
\ndeath.<\/span><\/p>\n

There is only an appearance, an appearance based on a limited
\nview. But there is no radical change in the vibration of the consciousness.
\nThis came as an answer to a kind of anxiety<\/span> <\/span><\/p>\n

 <\/span><\/p>\n


\n\u00b9<\/font>The time and the way of death, are these not
\nalways chosen by\u00a0\u00a0 <\/span>the soul? In the great
\ndestructions of mankind by bombing, flood, earthquake, have all the souls
\nchosen to die together at that moment?<\/font><\/i><\/span><\/p>\n

 <\/span><\/p>\n

The immense majority of men have a
\ncollective destiny. For them the question does not arise at all.<\/span><\/p>\n

 \u00a0\u00a0\u00a0
\n<\/span>One who has an individualised<\/span> psychic being
\ncan survive even in the midst of collective catastrophes, if that is his soul’s
\nchoice.<\/span><\/p>\n

 <\/span><\/p>\n


\n\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/i>After death, once separated from his physical being, from his
\nvital and mental beings, how is the soul conscious of being, of existing?<\/font><\/span><\/i><\/p>\n

 <\/span><\/p>\n

The soul is a spark of the Supreme Divine;
\nI do not see how the Lord has need of a body in order to be conscious of his
\nbeing<\/span>.<\/span> <\/span><\/p>\n

\nPage – 61<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

(there was a
\nkind of anxiety in the cells in not knowing what death truly was \u2013 just that, a
\nkind of anxiety) and the answer was very clear and persistent: it is that the
\nconsciousness alone can know, for… for the importance given to the difference
\nof condition is only a superficial importance based upon the ignorance of the
\nphenomenon in itself. One who would be able to maintain a means of
\ncommunication could say that for himself it makes no considerable difference.<\/span><\/p>\n

But this is something that is being worked out. There are still
\nareas that are not clear, there are details of experience that are missing. So
\nit seems to me that it would be better to wait till the knowledge becomes more
\ncomplete, because instead of saying an approximation with suppositions, it
\nwould be better to say the complete fact with the total experience. Therefore
\nwe put it off till later on.<\/span><\/p>\n

 <\/span><\/p>\n

But you say there is no
\ndifference… When one is on the other side, does one continue to have or can
\none have the perception of the physical world?<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Yes, yes, it
\nis so.<\/span><\/p>\n

 <\/span><\/p>\n

The perception of beings
\nof\u2026<\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n

Yes, it is
\nso.<\/span><\/p>\n

Only, instead of having a perception… you come out of a kind of
\nillusory state and of a perception that is a perception of appearances, but you
\nhave a perception; that is to say, there were moments when I had the
\nperception, I could see the difference; only, the experience was not total (it
\nwas not total in the sense that it was interrupted by outward circumstances),
\nso it is better to wait a little before speaking of it.<\/span><\/p>\n

But the perception is there.<\/span><\/p>\n

Not absolutely identical, but with an effectivity sometimes
\ngreater in itself; but it was not perceived truly from the other<\/span><\/span><\/p>\n

\nPage – 62<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

side. I do
\nnot know how to explain. I have had an example \u2013 not an example, but something
\nlived, the full perception \u2013 of a person who lived for years with me, who has
\nremained in wholly conscious contact after going out of the body (but going out
\nof the body very materially), and who is not dissolved but is closely
\nassociated with another living being, and has continued the life of his own consciousness<\/i> in this association.
\nAnd all that \u2013 I cannot give the names or the facts, but it is as concrete as
\nit can be. And this continues.<\/span><\/p>\n

All this has been seen \u2013 I saw it long ago, but it came back as an
\nillustration of the new consciousness, just this morning. Extraordinarily concrete
\nin its effects: changing the capacities and movements of the consciousness of
\nthe other, and consciously \u2013 an absolutely conscious life. And it is the same
\nconsciousness that was conscious during the period when there was nobody at all
\nand the presence was visible only in the vision at night.<\/span><\/p>\n

There are others.<\/span><\/p>\n

That one is very near and very intimate and it is why I could
\nfollow all the details.<\/span><\/p>\n

But it is clear, precise and
\nevident<\/i> only with this new vision because, how to say?… I knew it \u2013 I
\nknew it before, I knew it \u2013 but I saw it again with the new consciousness, the
\nnew way of seeing, and then the comprehension was total, the perception total,
\naltogether concrete, with elements that were wholly missing \u2013 convincing
\nelements \u2013 wholly missing in the first perception, which was a mental-vital
\nknowledge. This was a knowledge of the consciousness of the cells.<\/span><\/p>\n

But all that would be interesting only with all the facts (which
\ncannot be given). So I would like to have a more complete, more \u201cimpersonal\u201d
\nexperience, so to say, that is to say, which is not illustrated by facts, which
\nis a vision of the totality of the process. Then only I shall be able to speak.<\/span><\/p>\n

  \u00a0\u00a0\u00a0 <\/span>It will come.<\/span> <\/p>\n

\nPage \u2013 63<\/font><\/span><\/p>\n

<\/p>\n


\n24 May 1967<\/font><\/a><\/span><\/b><\/p>\n

 <\/span><\/p>\n

Yesterday someone wrote to me asking: \u201cAfter all, what is the
\nDivine?\u201d I answered. I told him that I was giving a reply to help him, but
\nthere could be a hundred which would all be good, one as good as another.<\/span><\/p>\n

\u201cThe Divine is lived, but cannot be defined.\u201d<\/span><\/p>\n

 And then I added: but as you put to me the question, I
\nanswer: \u201cThe Divine is the absolute of perfection, eternal source of all that
\nexists, of whom we become conscious progressively, all the while being Himself
\nfrom all eternity.\u201d<\/span><\/p>\n

Once someone told me also that it was for him something simply
\nunthinkable. So I answered him: \u201cNo! That does not help you. You have only to
\nthink that the Divine is all (at the maximum, yes), all that we want to become
\nin our highest, most luminous aspiration. All that we want to become, that is
\nthe Divine.” He was so happy, he told me: \u201cOh! That way it becomes easy!\u201d <\/span><\/p>\n

But when you look \u2013 as you look coming out of the mental activity
\nand as you look at the experience which you have \u2013 and you say to yourself:
\n\u201cHow to say this? How to explain this?\u201d, then what is nearest, most accessible
\nis this: into this \u201csomething” which we aspire to become, we put
\ninstinctively, spontaneously, all that we wish to be, all that we conceive of as
\nmost wonderful, all that is the object of an intense aspiration (intense and
\nignorant), all that. And with all that you come near to the \u201cSomething\u201d and\u2026
\nEssentially, it is not by the thought that you have the contact; you have the
\ncontact through something identical <\/i>in
\nthe being, which wakes up by the intensity of the aspiration. And then for
\noneself, as soon as this contact \u2013 this fusion \u2013 is obtained, even if only for
\na second, there is no longer any need to explain: it is something that imposes
\nitself in an absolute way and that is outside and beyond all explanation.<\/span> <\/span><\/p>\n

\nPage – 64<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

But in order to reach there, each one puts into it whatever guides
\nhim most easily.<\/span><\/p>\n

And when one has the experience, at the moment of this fusion,
\nthis joining, it becomes evident to the consciousness that only the identical
\ncan know the identical and that therefore it is the proof that It is there (Mother points to the centre of the heart<\/i>).
\nIt is a proof that It is there. And it is by the intensity of aspiration that
\nthis awakens.<\/span><\/p>\n

When I received the question, it was altogether as if the person
\nwas telling me, \u201cYes, yes, all that is very good, but after all what is this
\nthat is the Divine?” Then I read his letter; there came a silence, a total
\nsilence, of everything, and as though a singl<\/i>e
\nlook, a single look gathering together everything and wanting to see…. I
\nremained in this way, looking, till the words came; then I wrote: \u201cHere is one<\/i> answer; there could be a hundred,
\none as good as another.\u201d<\/span><\/p>\n

At the same time, when there was this look towards the \u201csomething\u201d
\nthat needed definition, there was a great silence everywhere and a great
\naspiration (gesture as of a flame rising
\nup<\/i>), and all the forms which this aspiration took. It was very
\ninteresting… the story of the aspiration of earth… towards the wonderful
\nUnknown which one wants to become.<\/span><\/p>\n

And everyone \u2013 whoever was destined to make the joining \u2013 in his
\nsimplicity believes that the bridge he has followed is the only one. The
\nresult: religions, philosophies, dogmas, credos \u2013 battle.<\/span><\/p>\n

Seen as a whole it is very interesting, very charming, with a
\nSmile that looks out. Oh ! this Smile… that looks out. This Smile, as though
\nit were saying, \u201cYou make it so complicated and it could be so simple!”<\/span><\/p>\n

To express it in a literary way, one might say: \u201cSuch
\ncomplications for such a simple thing: to be oneself.”<\/span><\/p>\n

 <\/p>\n

(Silence<\/i>)<\/span> <\/span><\/p>\n

\nPage – 65<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

And you, what do you think the Divine is?<\/span><\/p>\n

 <\/span><\/p>\n

I do not know, it is a
\nquestion I never put to myself.<\/span><\/i><\/p>\n

 <\/span><\/p>\n

Neither do I
\n! I have never put the question to myself. Because as soon as there was a need
\nto know, there was spontaneously an answer. And an answer, not with words which
\none debates: an answer… something like that, a vibration. It is a thing
\nalmost constant now.<\/span><\/p>\n

 Naturally men create difficulties (I believe they must like
\nthem very much, because\u2026) for everything, for the least<\/i> thing there is always a world of difficulties. So one passes
\none’s time saying: \u201cQuiet, quiet, quiet \u2013 be calm.” And the body itself lives
\nin the midst of difficulties (it also seems to like them !), but all of a
\nsudden the cells sing out their <\/span>OM.<\/span>.. spontaneously. And then it is as though a child’s joy in all
\nthese cells which say (Mother, in a tone
\nof wonder<\/i>): \u201cAh yes! One is able to do that? One has the right to do
\nthat!” It is touching. <\/span><\/p>\n

And the effect is immediate: this great Vibration, peaceful, all
\npowerful. <\/span><\/p>\n

As for me, if I was not under the constant pressure of all the
\nwills around, I would say: \u201cWhy do you want to know what the Divine is? What
\ndoes it matter to you? You have only to become it.” But they do not understand
\na joke.<\/span><\/p>\n

 \u201cI want to know what the Divine is.”<\/span><\/p>\n

 \u201cBut no, it is altogether useless.”<\/span><\/p>\n

 \u201cAh!”<\/span><\/p>\n

 They answer you with a scandalised<\/span>
\nlook: \u201cAh! It isn’t interesting?”<\/span><\/p>\n

 \u201cYou have no need to know: you have to become it.”<\/span><\/p>\n

 For them, I mean the vast intellectual majority, they cannot
\nconceive that one can do or be something without knowing what it is.<\/span><\/p>\n

 That also, one might say if one likes the joke: \u201cIt is only
\nwhen one does not know that one is most divine.”<\/span> <\/span><\/p>\n

\nPage \u2013 66<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

(Mother goes into contemplation.<\/i>)<\/span><\/p>\n

 <\/span><\/p>\n

For those who like definitions, there is another way of answering
\nto \u201cWhat is the Divine?”… \u201cA vastness, smiling and luminous.”<\/span><\/p>\n

And it is there, is it not? It is there.<\/span><\/p>\n

 <\/span><\/p>\n

After a few days. <\/font> <\/span><\/p>\n

 <\/span><\/p>\n

I have
\nsomething to add to what we said the other day about the Divine. Someone asks
\nme: \u201cAnd what is God?” It is about a text of Sri Aurobindo. Here it is: <\/span><\/p>\n

 <\/span><\/p>\n

\u201cLove leads us from the suffering
\nof division into the bliss of perfect union, but without losing that joy of the
\nact of union which is the soul’s greatest discovery and for which the life of
\nthe cosmos is a long preparation. Therefore to approach God by love is to
\nprepare oneself for the greatest possible spiritual fulfilment<\/i>.\u201d\u00b9<\/span><\/p>\n

 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

It is in the
\ncontext of the last phrase that I am asked: \u201cWhat is God?” Therefore I said (I
\ntook up the word \u201cGod”): \u201cIt is the name man has given to all that surpasses
\nhim and dominates him, all that he cannot know, but to which he submits.”<\/span><\/p>\n

Instead of putting \u201cto all that surpasses him”, one might put \u201cto
\nthat which surpasses him”, because \u201call that” is debatable from the
\nintellectual point of view. I mean there is a \u201csomething” \u2013 a something which
\nis indefinable and inexplicable \u2013 and this something, man has always felt,
\ndominates him. It transcends all possible understanding and it dominates him.
\nAnd so the religions have given it a name; man has called him \u201cGod”; the
\nEnglish call him God; in another language he is called in
\n <\/span><\/p>\n

\n\u00b9 <\/font> <\/span>The Synthesis of Yoga, Cent. Vol. 21, p. 523.<\/font><\/span> <\/span><\/p>\n

\nPage – 67<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

another way,
\nbut finally it is that.<\/span><\/p>\n

I do not give any definition purposely. Because the feeling of all
\nmy life has been that it is a word, and a word behind which people have put
\nmany very undesirable things… this idea of God, for example, who wants to be
\nunique, as they say: \u201cGod is unique.” But they feel it and they say it as Anatole<\/span> <\/span>France<\/span> said it, I believe it is in the R<\/i>َ<\/span>evolte<\/i><\/span> des Anges<\/span>:<\/i>
\n\u201cThis God who wants to be the only one and all alone.” That is the thing which
\nhad made me completely atheist, if one might say so, in my childhood; I did not
\naccept a being who declared himself to be unique and all-powerful, whoever he
\nmight be. Even if he was unique and all-powerful (Mother laughs<\/i>), he must not have the right to proclaim it ! It was
\nlike this in my mind. I could give a discourse upon it for a full hour, to say
\nhow in each religion they confronted it.<\/span><\/p>\n

In any case, I gave what seemed to me the most objective
\ndefinition. And like the other day, in \u201cWhat is the Divine?”, I tried to give
\nthe impression of the Thing; here I wanted to fight against the use of the
\nword, which for me is hollow, but dangerously hollow.<\/span><\/p>\n

 <\/span><\/p>\n

I remember a verse from
\nSavitri which is very powerful and which says in a line all that wonderfully.
\nIt says: \u201cThe Nameless that saw God born.”\u00b9 <\/span><\/i><\/p>\n

 <\/span><\/i><\/p>\n


\n\u00b9 The
\nbodiless Namelessness that saw God born <\/font> <\/span><\/p>\n


\nAnd
\ntries to gain from the mortal’s mind and soul <\/font> <\/span><\/p>\n


\nA
\ndeathless body and a divine name. <\/font> <\/span><\/p>\n

(Savitri,
\nCent. Vol. 28, p. 40)<\/span> <\/span><\/p>\n

\nPage – 68<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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