VI

Love: Human to Divine

The True Foundation of Love

TO bring the Divine Love and Beauty and Ananda into the world is, indeed, the whole crown and essence of our Yoga. But it has always seemed to me impossible unless there comes as its support and foundation and guard the Divine Truth—what I call the Supramental—and its Divine Power. Otherwise  Love itself blinded by the confusions of this present consciousness may stumble in its human receptacles and, even otherwise, may find itself unrecognised,  rejected or rapidly degenerating and lost in the frailty of man's inferior nature. But when it comes in the divine truth and power. Divine Love descends first as something transcendent and universal and out of that transcendence and universality it applies itself to persons according to the Divine Truth and Will, creating a vaster, greater, purer personal  love than any the human mind or heart can now imagine. It is when one has felt this descent that one can be really an instrument for the birth and action of the Divine Love in the world.

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Beyond Emotion ...

THE Mother did not tell you that love is not an emotion, but that Divine Love is not an emotion,—a very different thing to say. Human love is made up of emotion, passion and desire,—all of them vital movements, therefore bound to the disabilities  of the human vital nature. Emotion is an excellent and indispensable thing in human nature, in spite of all its shortcomings and dangers,—just as mental ideas are excellent and indispensable things in their own field in the human stage. But our aim is to go beyond mental ideas into the light of the Supramental  Truth, which exists not by ideative thought but by direct vision and identity. In the same way our aim is to go beyond emotion to the height and depth and intensity of the Divine Love and there feel through the inner psychic heart an inexhaustible oneness with the Divine which the spasmodic leapings of the vital emotion cannot reach or experience.

As Supramental Truth is not merely a sublimation of our mental ideas, so Divine Love is not merely a

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sublimation of human emotions; it is a different consciousness, with a different quality, movement and substance.

26-5-1930

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Love in Sadhana

I

AND first about human love in the sadhana. The soul's turning through love to the Divine must be through a love that is essentially divine, but as the instrument of expression at first is a human nature, it takes the forms of human love and bhakti. It is only as the consciousness deepens, heightens and changes that that greater eternal love can grow in it and openly transform the human into the divine. But in human love itself there are several kinds of motive forces. There is a psychic human love which rises from deep within and is the result of the meeting of the inner being with that which calls it towards a divine joy and union; it is, once it becomes aware of itself, something lasting, self-existent, not dependent upon external satisfactions, not capable of diminution by external causes, not self-regarding, not prone to demand or bargain but giving itself simply and spontaneously,  not moved to or broken by misunderstandings,  disappointments, strife and anger, but pressing always straight towards the inner union. It is this

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psychic love that is closest to the divine and it is therefore the right and best way of love and bhakti. But that does not mean that the other parts of the being, the vital and physical included, are not to be used as means of expression or that they are not to share in the full play and the whole meaning of love, even of divine love. On the contrary, they are a means and can be a great part of the complete expression of divine love,—provided they have the right and not the wrong movement. There are in the vital itself two kinds of love,—one full of joy and confidence and abandon, generous, unbargaining, ungrudging and very absolute in its dedication and this is akin to the psychic and well-fitted to be its complement and a means of expression of the divine love. And neither does the psychic love or the divine love despise a physical means of expression wherever that is pure and right and possible; it does not depend upon that, it does not diminish, revolt or go out like a snuffed candle when it is deprived of any such means; but when it can use it, it does so with joy and gratitude.  Physical means can be and are used in the approach to divine love and worship; they have not been allowed merely as a concession to human weak- ness, nor is it the fact that in the psychic way there is no place for such things. On the contrary they are one means of approaching the Divine and receiving the Light and materialising the psychic contact, and so long as it is done in the right spirit and they are used for the true purpose they have their place. It

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is only if they are misused or the approach is not right because tainted by indifference and inertia, or revolt or hostility, or some gross desire, that they are out of place and can have a contrary effect.

But there is another way of vital love which is more usually the way of human nature and that is a way of ego and desire. It is full of vital craving, desire and demand; its continuance depends upon the satisfaction of its demands; if it does not get what it craves or even imagines that it is not being treated as it deserves—for it is full of imaginations, misunderstandings, jealousies, misinterpretations—it at once turns to sorrow, wounded feeling, anger, all kinds of disorder, finally cessation and departure. A love of this kind is in its very nature ephemeral and unreliable and it cannot be made a foundation for divine love.... It is for this reason that we discourage this lower vital way of human love, and would like people to reject and eliminate these elements as soon as may be from their nature. Love should be a flowering  of joy and union and confidence and self-giving and Ananda,—but this lower vital way is only a source of suffering, trouble, disappointment, disillusion and disunion. Even a slight element of it shakes the foundations of peace and replaces the movement towards Ananda by a fall towards sorrow, discontent and Nirananda.

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Love in Sadhana

 II

THE love which is turned towards the Divine ought not to be the usual vital feeling which men call by that name; for that is not love, but only a vital desire, an instinct of appropriation, the impulse to possess and monopolise. Not only is this not the divine Love, but it ought not to be allowed to mix in the least degree in the Yoga. The true love for the Divine is a self-giving, free of demand, full of submission  and surrender; it makes no claim, imposes no condition, strikes no bargain, indulges in no violences of jealousy or pride or anger—for these things are not in its composition. In return the Divine Mother also gives herself, but freely—and this represents itself in an inner giving—her presence in your mind, your vital, your physical consciousness, her power re-creating you in the divine nature, taking up all the movements of your being and directing them towards perfection and fulfilment, her love enveloping you and carrying you in its arms Godwards. It is this that you must aspire to feel and possess in all your parts

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down to the very material, and here there is no limitation  either of time or of completeness. If one truly aspires and gets it there ought to be no room for any other claim or for any disappointed desire. And if one truly aspires, one does unfailingly get it, more and -more as the purification proceeds and the nature undergoes its needed change.

Keep your love pure of all selfish claim and desire; you will find that you are getting all the love that you can bear and absorb in answer.

Realise also that the Realisation must come first, the work to be done, not the satisfaction of claim and desire. It is only when the Divine Consciousness in its Supramental Light and Power has descended and transformed the physical that other things can be given a prominent place—and then too it will not be the satisfaction of desire, but the fulfilment of the Divine Truth in each and all and in the new life that is to express it. In the divine life all is for the sake of  the Divine and not for the sake of the ego.

I should perhaps add one or two things to avoid misapprehensions. First, the love for the Divine of which I speak is not a psychic love only; it is the love of all the being, the vital and vital-physical included, —all are capable of the same self-giving. It is a mistake  to believe that if the vital loves, it must be a love that demands and imposes the satisfaction of its  desire; it is a mistake to think that it must be either that or else the vital, in order to escape from its "attachment", must draw away altogether from the

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object of its love. The vital can be as absolute in its unquestioning self-giving as any other part of the nature; nothing can be more generous than its movement  when it forgets self for the Beloved. The vital and physical should both give themselves in the true way—the way of true love, not of ego-desire.

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Vital Love

IT is the ordinary nature of vital love not to last or, if it tries to last, not to satisfy, because it is a passion which Nature has thrown in in order to serve a temporary purpose; it is good enough therefore for a temporary purpose and its normal tendency is to wane when it has sufficiently served Nature's purpose. In mankind, as man is a more complex being, she calls in the aid of imagination and idealism to help her push, gives a sense of ardour, of beauty and fire and glory, but all that wanes after a time. It cannot last, because it is all a borrowed light and power, borrowed in the sense of being a reflection caught from something beyond and not native to the reflecting vital medium which imagination uses for the purpose. Moreover nothing lasts in the mind and vital, all is a flux there, The one thing that endures is the soul, the spirit. Therefore  love can last or satisfy only if it bases itself on the soul and spirit, if it has its roots there. But that means living no longer in the vital but in the soul and spirit.

The difficulty of the vital giving up is because the vital is not governed by reason or knowledge, but by

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instinct and impulse and the desire of pleasure. It draws back because it is disappointed, because it realises that the disappointment will always repeat itself, but it does not realise that the whole thing is itself a glamour or, if it does, it repines that it should be so. Where the vairagya is sattwic, born not of disappointment but of the sense of greater and truer things to be attained this difficulty does not arise. However the vital can learn by experience, can learn so much as to turn away from its regret of the beauty of the will-o'-the-wisp. Its vairagya can become sattwic and decisive.

5-7-1936

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Love in Human Relationships—Psychic and Spiritual Love

I SUPPOSE "love" expresses something more intense than goodwill which can include mere liking or affection. But whether love or goodwill the human feeling is always either based on or strongly mixed with ego,—that is why it cannot be pure. It is said in the Upanishad, "One does not love the wife for the sake of the wife", or the child or friend etc. as the case may be "but for one's self's sake one loves the wife". There is usually a hope of return, of benefit or advantage of some kind, or of certain pleasures and gratifications, mental, vital or physical that the person loved can give. Remove these things and the love very soon sinks, diminishes or disappears or turns into anger, reproach, indifference or even hatred. But there is also an element of habit, something that makes the presence of the person loved a sort of necessity  because it has always been there—and this is sometimes so strong that even in spite of entire incompatibility  of temper, fierce antagonism, something like hatred, it lasts and even these gulfs of discord are not

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enough to make the persons part; in other cases this feeling is more tepid and after a time one gets accustomed  to separation or accepts a substitute. There is again often the element of some kind of spontaneous  attraction or affinity—mental, vital or physical, which gives a stronger cohesion to the love. Lastly, there is in the highest or deepest kind of love the psychic element, which comes from the inmost heart and soul, a kind of inner union or self-giving or at least a seeking for that, a tie or an urge independent of other conditions or elements, existing for its own sake and not for any mental, vital or physical pleasure, satisfaction, interest or habit. But usually the psychic element in human love, even where it is present, is so much mixed, overloaded and hidden under the others that it has little chance of fulfilling itself or achieving its own natural purity and fullness. What is called love is therefore sometimes one thing, sometimes another, most often a confused mixture, and it is impossible to give a general answer to the question you put as to what is meant by love in such and such a case. It depends on the persons and the circumstances. 

When the love goes towards the Divine, there is still this ordinary human element in it. There is the call for a return and if the return does not seem to come, the love may sink, there is the self-interest, the demand for the Divine as a giver of all that the human being wants, and if the demands are not acceded, abhiman against the Divine, loss of faith, loss of

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fervour, etc. etc. But the true love for the Divine is in its fundamental nature not of this kind, but psychic and spiritual. The psychic element is the need of the inmost being for self-giving, love, adoration,  union which can only be fully satisfied by the Divine. The spiritual element is the need of the being for contact, merging, union with its own highest and whole self and source of being and consciousness and bliss, the Divine. These two are two sides of the same thing. The mind, vital, physical can be the supports and recipients of this love, but they can be fully that only when they become remoulded in harmony with the psychic and spiritual elements of the being and no longer bring in the lower insistences  of the ego.

22-10-1935

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Friendship and Psychic Love

IT is certainly easier to have friendship between man and man or between woman and woman than "between man and woman, because there the sexual intrusion is normally absent. In a friendship between man and woman the sexual turn can at any moment come in a subtle or in a direct way and produce perturbations.  But there is no impossibility of friendship between man and woman pure of this element, such friendships can exist and have always existed. All that is needed is that the lower vital should not look in at the back door or be permitted to enter. There is often a harmony between a masculine and a feminine nature, an attraction or an affinity which rests on something other than any open or covert lower vital (sexual) basis—it depends sometimes predominantly on the mental or the psychic or on the higher vital, sometimes on a mixture of these for its substance. In such case friendship is natural and there is little chance of other elements coming in to pull it downwards or break it.

It is also a mistake to think that the vital alone has

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warmth and the psychic is something frigid without any flame in it. 'A clear limpid goodwill is a very good and desirable thing. But that is not what is meant by psychic love. Love is love and not merely goodwill. Psychic love can have a warmth and a flame as intense and more intense than the vital, only it is a pure fire, not dependent on the satisfaction of ego-desire or on the eating up of the fuel it embraces. It is a white flame, not a red one; but white heat is not inferior to the red variety in its ardour. It is true that the psychic love does not usually get its full play in human relations and human nature; it finds the fullness of its fire and ecstasy more easily when it is lifted towards the Divine. In the human relation the psychic love gets mixed up with other elements which seek at once to use it and overshadow it. It gets an outlet for its own full intensities only at rare moments. Otherwise it comes in only as an element, but even so it contributes all the higher things in a love fundamentally  vital—all the finer sweetness, tenderness, fidelity, self-giving, self-sacrifice, reachings of soul to soul, idealising sublimations that lift up human love beyond itself come from the psychic. If it could dominate and govern and transmute the other elements,  mental, vital, physical, of human love, then love could be on the earth some reflection or preparation  of the real thing, an integral union of the soul and its instruments in a dual life. But even some imperfect appearance of that is rare.

Our view is that the normal thing is in Yoga for the

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entire flame of the nature to turn towards the Divine and the rest must wait for the true basis: to build higher things on the sand and mire of the ordinary consciousness is not safe. That does not necessarily exclude friendships or comradeships, but these must be subordinate altogether to the central fire. If any one makes meanwhile the relation with the Divine his one absorbing aim, that is quite natural and gives the full force to the sadhana. Psychic love finds itself wholly when it is the radiation of the diviner consciousness for which we are seeking; till then it is difficult for it to put out its undimmed integral self and figure.

PS. Mind, vital, physical are properly instruments for the soul and spirit; when they work for themselves then they produce ignorant and imperfect things—if they can be made into conscious instruments of the psychic and the spirit, then they get their own diviner fulfilment; that is the idea contained in what we call transformation in this Yoga.

7-7-1936

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The Nature of Divine Love

LOVE cannot be cold—for there is no such thing as cold love, but the love of which the Mother speaks in that passage is something very pure, fixed and constant; it does not leap into fire and sink for want of fuel, but is steady and all-embracing and self-existent like the light of the sun. There is also a divine love that is personal, but it is not like the ordinary' personal human love dependent on any return from the person— it is personal but not egoistic: it goes from the real being in the one to the real being in the other. But to find that, liberation from the ordinary human way of approach is necessary.

November 1936

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The Secret of Sadhana

THE Divine Love, unlike the human, is deep and vast and silent; one must become quiet and wide to be aware of it and reply to it. He must make it his whole object to be surrendered so that he may become a vessel and instrument—leaving it to the Divine Wisdom  and Love to fill him with what is needed. Let him also fix this in the mind not to insist that in a given time he must progress, develop, get realisation; whatever time it takes, he must be prepared to wait and persevere aid make his whole life an aspiration and an opening or the one thing only, the Divine. To give oneself is. he secret of sadhana, not to demand and acquire. The more one gives oneself, the more the power to -receive will grow. But for that all impatience and revolt must go; all suggestions of not getting, not being helped, not being loved, going away, of abandoning life or the spiritual endeavour must be rejected.

I-9-1936

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On McTaggart's Statements about Love

I HAVE heard of McTaggart as a philosopher but am totally unacquainted with his thought and his writings, so it is a little difficult for me to answer you with any certitude. Isolated thoughts or sentences may easily be misunderstood if they are not read against the background of the thinker's way of looking at things taken as a whole. There is always, too, the difference of standpoint and approach between

the spiritual seeker or mystic who (sometimes) philosophises  and the intellectual thinker who (sometimes or partly) mysticises. The one starts from a spiritual or mystic experience or at the least an intuitive realisation  and tries to express it and its connection with other spiritual or intuitive truth in the inadequate and too abstract language of the mind; he looks behind thought and expression for some spiritual or intuitive experience to which it may point and, if he finds none, he is apt to feel the thought, however intellectually fine, or the expression, however intellectually  significant, as something unsubstantial, because  without spiritual substance. The intellectual

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thinker starts from ideas and mentalised feelings and other mental or external phenomena and tries to reach the essential truth in or behind them; generally, he stops short at a mental abstraction or only a derivative mental realisation of something that is in its own nature other than mental. 'But if he has the true mystic somewhere in him, he will sometimes get beyond to at least flashes and glimpses. Is it not the compulsion of this approach (I mean the inadequacy of the method of intellectual philosophy, its fixation to the word and idea, while to the complete mystic, word and idea are useful symbols only or significative flash-lights) that kept McTaggart, as it keeps many, from the unfolding of the mystic within him? If the reviewer is right, that would be why he is abstract and dry, while what is beautiful and moving in his thought might be some light that shines through in spite of the inadequate means of expression to which philosophical thinking condemns us. However; subject  to this rather lengthy caveat, I will try to deal with the extracted sentences or summarised thoughts you have placed before me in your letter.

Love the main occupation of the selves in absolute reality: This seems to me a little excessive. If instead of "the main occupation" it were said "an essential power", that might pass. I would myself say that bliss and oneness are the essential condition of the absolute reality, and love as the most characteristic dynamic power of bliss and oneness must support fundamentally and colour their activities, but the

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activities themselves may not be of one main kind but manifold in character.

Benevolence and sympathy: In mental experience benevolence and sympathy have to be distinguished from love; but it seems to me that beyond the dividing mind, where the true sense of oneness begins, these become at a higher intensity of their movement characteristic values of love. Benevolence becomes an. intense compulsion imposed by love to seek always the good of the loved, sympathy becomes the feeling out of love to contain, participate in and take as part of one's own existence all the movements of the loved and all that concerns him.

Love is authentic and justifies itself completely whether its causes be great or trivial: That is not often true in human practice; for there the destiny of love and its. justification depend very much as a rule (though not always) on the nature of the cause or object. For if the object of love is trivial in the sense of its being an inadequate instrument for the dynamic realisation of the sense of oneness which McTaggart says is the essence of love, then love is likely to be baulked of its fulfilment. Unless, of course, it is satisfied with existing, with spending itself in its own fundamental way on the loved without expecting any return for its self-expenditure, any mutual unification. Still, of love in its essence the statement may be true: but then it would point to the fact that Love at its origin is a self-existent force, an absolute, a transcendent (as I have put it), which does not depend upon the objects

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-it depends only on itself or only on the Divine; for it is a self-existent power of the Divine. If it were not self-existent, it would hardly be independent of the nature or reaction of its objects. It is partly what I mean when I speak of transcendent Love—though this is only one aspect of its transcendence. That self-existent transcendent Love spreading itself over all, turning everywhere to contain, embrace, unite, help, upraise towards love and bliss and oneness, becomes cosmic divine Love; intensely fixing itself on one or other to find itself, to achieve a dynamic unification or to reach here towards the union of the soul with the Divine, it becomes the individual divine Love. But there are unhappily its diminutions in the human mind, human vital, human physical; there the divine essence of Love easily becomes mixed with counterfeits, dimmed, concealed or lost in the twisted movements born of division and ignorance.

Love and self-reverence: It sounds very high, but also rather dry; this "emotion" in the lover does not seem to be very emotional, it is a hill-top syllogising far above the flow of any emotional urges. Self- reverence in this sense or in a deeper sense can come from Love, but it can come equally from a participation  in Knowledge, in Power or anything else that one feels to be the highest good or else of the essence of the Highest. But the passion of love, the adoration of love can bring in a quite different, even an opposite emotion. Especially in love for the Divine or for one whom one feels to be divine, the Bhakta feels an

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intense reverence for the Loved, a sense of something of immense greatness, beauty or value and for himself a strong impression of his own comparative unworthiness  and a passionate desire to grow into likeness with that which one adores. What does come very often with the onrush of Love is an exaltation, a feeling of a greatening within, of new powers and high or beautiful possibilities in one's nature or of an intensification of the nature, but that is not exactly self-reverence. There is a deeper self-reverence possible,  a true emotion, a sense of the value and even the sacredness of the soul, even the mind, life, body as an offering or itself the temple for the inner presence  of the Beloved.

These reactions are intimately connected with the fact that Love, when it is worthy of the" name, is always a seeking for union, for oneness, but also in its secret foundation it is a seeking, if sometimes only a dim groping for the Divine. Love in its depths is a contact of the Divine Possibility or Reality in oneself with the Divine Possibility or Reality in the loved. It is the inability to affirm or keep this character that makes human love either transient or baulked of its full significance or condemned to sink into a less exalted movement diminished to the capacity of the human receptacle. But there McTaggart brings in his saving clause, "When I love, I see the other not as he is now (and therefore really is not), but as he really is (that is, as he will be)." The rest of it that "the other with all his faults is somehow infinitely

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good—at least for his friend" seems to me too mental to convey anything very definite from the standpoint of the spiritual inner values. But the formula quoted also is not over-clear. It means, I suppose, something like Vivekananda's distinction between the apparent Man and the real Man; or it coincides up to a point with the saying of one of the early teachers of Vedanta,  Yajnavalkya, "Not for the sake of the wife s the wife dear (or, friend—for the wife is only he first of a list), but for the sake of the Self (the greater Self, the Spirit within) is she dear". But Yajnavalkya, a seeker of the One (not the plural) absolute, would not have accepted the implication in McTaggart's phrase; he would have said that one must go beyond and eventually seek the Self not in he wife or friend—even though sought there for a time, but in its own self-existence. In any case there seems to be here an avowal that it is not the human being (what he now is) but the Divine or a portion of the Divine within (call it God if you will or call it Absolute) that is the object of the love. But the mystic would not be satisfied like McTaggart with that "will be",—would not consent to remain in love with the finite for the sake of an unrealised Infinite. He would insist on pushing on towards full realisation, towards finding the Divine in Itself or the Divine Manifest; he would not rest satisfied with the Divine unconscious of itself, unmanifested or only distantly in posse. There is where the parallel with the Ishta Devata

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which you suggest would not hold; for the Ishta Devata on whom the seeker concentrates is a conscious Personality of the Divine answering to the needs of his own personality and showing to him as in a representative  image what the Divine is or at least pointing him through itself to the Absolute. On the other side, when I spoke of the self-absorption of the Divine Force in its energising, I was trying to explain the possibility in a Divine Cosmic manifestation  of this apparently inconscient Matter. I said that in the frontal movement there was something of the Divine that had thrown itself into material form with so much concentration that it became the motion and the form which the motion of Force creates and put all that was not: that behind it,—even, but in a greater degree and more permanently, as a man can concentrate and forget his own existence in what he is doing, seeing or making. In man himself, who is not inconscient, this appears in a different way; his frontal being is unaware of what is behind the surface personality and action, like the part of the actor's being which becomes the role and forgets entirely the other more enduring self behind the actor. But in either case there is a larger self behind; “a Conscient in things inconscient", which is aware both of itself and of the self-forgetting frontal form seen as the creature. Does McTaggart recognise this conscious Divine within? He makes too little of this Absolute or Real Self which, as he yet sees, is within the unreal or less real appearance. His denial of the

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Divine comes from the insistence of his mind and vital temperament on the friend as he is, even though his higher mind may try to escape from that by the idea of what his friend will be; otherwise it is difficult to understand the stupendous exaggeration of his thesis that the love for friends is the only real thing in life and his unwillingness to give God a chance, lest that should take away the friend and leave the Divine in his place.

I do not quite seize what is his conception of the Absolute. How can it be said that a society(?) of distinct selves are collectively the Absolute? If it is meant that where there is a union of conscious liberated  selves there is the presence of the Divine and a certain manifestation is possible,—that is intelligible. Or if by society is meant only that the sum or totality of all distinct selves is the Divine and these distinct individual selves are portions of the Divine, that would be an intelligible (pantheistic) solution. Only, it would be a Divine All or some kind of Cosmic Self or Spirit rather than the Absolute. For if there is an Absolute—which intellectually one is not bound to believe except that something in the higher mind seems imperatively to ask for it or feel it is there— it. must surely exist in its own absolute right,—not constituted, not dependent for its being on a collectivity  of distinct selves, but self-existent. To the intellect such an Absolute may seem an indefinable x which it cannot grasp, but mystic or spiritual experience  pushed far enough ultimately leads to it,

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and whatever may be the gate of experience through which one gets the first glimpse of it, it is there even though not fully grasped in that opening experience.

Your own experience of it was, you say, that of an irruption of the Infinite into the finite—of a greater Power descending upon you or uplifting you to itself. That indeed is what it is always to the spiritual experience—  and that is why I speak of it as the Transcendent.  It reveals itself as such a descending and uplifting Power or a descending and uplifting Love —or Light, Peace, Bliss, Consciousness, Presence; it is not limited by its manifestation in the finite,— one feels it, the Peace, the Power, Love, Light or Bliss or the Presence in which all these are, to be a self-existent infinity, not something constituted by or limited to our first sight of it here. McTaggart's love of friends remained the only real thing for him; I must suppose that he had not this glimpse. But once this irruption has taken place, this descent and uplifting,  that is bound to become in the end the one thing real, for by that alone can the rest find its own lasting greater reality. It is the descent of the Divine Consciousness and the ascent or uplifting into it of which we speak in our Yoga. All else can only hold, make good, fulfil itself if it can lift itself to be a part of this divine realisation or of its manifestation, and, to do that, it must accept a great transformation and perfection. But the central realisation must be the one central aim, and it is that realisation only which

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will make other things, all that is intended to be made part of it, divinely possible.

21-1-1932

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