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At the Feet of The Mother

Mundane Affairs (4)

 

Sex and Yoga

There is another danger; it is in connection with the sex impulses. Yoga in its process of purification will lay bare and throw up all hidden impulses and desires in you. And you must learn not to hide things nor leave them aside, you have to face them and conquer and remould them. The first effect of Yoga, however, is to take away the mental control, and the hungers that lie dormant are suddenly set free, they rush up and invade the being. So long as this mental control has not been replaced by the Divine control, there is a period of transition when your sincerity and surrender will be put to the test. The strength of such impulses as those of sex lies usually in the fact that people take too much notice of them; they protest too vehemently and endeavour to control them by coercion, hold them within and sit upon them. But the more you think of a thing and say, “I don’t want it, I don’t want it”, the more you are bound to it. What you should do is to keep the thing away from you, to dissociate from it, take as little notice of it as possible and, even if you happen to think of it, remain indifferent and unconcerned.

The impulses and desires that come up by the pressure of Yoga should be faced in a spirit of detachment and serenity, as something foreign to yourself or belonging to the outside world. They should be offered to the Divine, so that the Divine may take them up and transmute them.

If you have once opened yourself to the Divine, if the power of the Divine has once come down into you and yet you try to keep to the old forces, you prepare troubles and difficulties and dangers for yourself. You must be vigilant and see that you do not use the Divine as a cloak for the satisfaction of your desires.

 

The Sexual Impulse

Humanity has the sexual impulse in a way altogether natural, spontaneous and, I would say, legitimate. This impulse will naturally and spontaneously disappear with animality. Many other things will disappear, as for example the need to eat and perhaps also the need to sleep in the way we sleep now. But the most conscious impulse in a superior humanity, which has continued as a source of… bliss is a big word, but joy, delight — is certainly the sexual activity, and that will have absolutely no reason for existence in the functions of Nature when the need to create in that way will no longer exist. Therefore, the capacity of entering into relation with the joy of life will rise by one step or will be oriented differently. But what the ancient spiritual aspirants had sought on principle — sexual negation — is an absurd thing, because this must be only for those who have gone beyond this stage and no longer have animality in them. And it must drop off naturally, without effort and without struggle. To make of it a centre of conflict and struggle is ridiculous. It is only when the consciousness ceases to be human that it drops off quite naturally. Here also there is a transition which may be somewhat difficult, because the beings of transition are always in an unstable equilibrium; but within oneself there is a kind of flame and a need which makes it not painful — it is not a painful effort, it is something that one can do with a smile. But to seek to impose it upon those who are not ready for this transition is absurd.

It is common sense. They are human, but they must not pretend that they are not.

It is only when spontaneously the impulse becomes impossible for you, when you feel that it is something painful and contrary to your deeper need that it becomes easy; then, well, externally you cut these bonds and it is finished.

 

Know How to Love

It is said that to become conscious of divine Love all other love has to be abandoned. What is the best way of rejecting the other love which clings so obstinately (laughter) and does not easily leave us?

To go through it. Ah!

To go through, to see what is behind it, not to stop at the appearance, not to be satisfied with the outer form, to look for the principle which is behind this love, and not be content until one has found the origin of the feeling in oneself. Then the outer form will crumble of itself and you will be in contact with the divine Love which is behind all things.

That is the best way.

To want to get rid of the one in order to find the other is very difficult. It is almost impossible. For human nature is so limited, so full of contradictions and so exclusive in its movements that if one wants to reject love in its lower form, that is to say, human love as human beings experience it, if one makes an inner effort to reject it, one usually rejects the entire capacity of feeling love and becomes like a stone. And then sometimes one has to wait for years or centuries before there is a reawakening in oneself of the capacity to receive and manifest love.

Therefore, the best way when love comes, in whatever form it may be, is to try and pierce through its outer appearance and find the divine principle which is behind and which gives it existence. Naturally, it is full of snares and difficulties, but it is more effective. That is to say, instead of ceasing to love because one loves wrongly, one must cease to love wrongly and want to love well.

For instance, love between human beings, in all its forms, the love of parents for children, of children for parents, of brothers and sisters, of friends and lovers, is all tainted with ignorance, selfishness and all the other defects which are man’s ordinary drawbacks; so instead of completely ceasing to love — which, besides, is very difficult as Sri Aurobindo says, which would simply dry up the heart and serve no end — one must learn how to love better: to love with devotion, with self-giving, self-abnegation, and to struggle, not against love itself, but against its distorted forms: against all forms of monopolising, of attachment, possessiveness, jealousy, and all the feelings which accompany these main movements. Not to want to possess, to dominate; and not to want to impose one’s will, one’s whims, one’s desires; not to want to take, to receive, but to give; not to insist on the other’s response, but be content with one’s own love; not to seek one’s personal interest and joy and the fulfilment of one’s personal desire, but to be satisfied with the giving of one’s love and affection; and not to ask for any response. Simply to be happy to love, nothing more.

If you do that, you have taken a great stride forward and can, through this attitude, gradually advance farther in the feeling itself, and realise one day that love is not something personal, that love is a universal divine feeling which manifests through you more or less finely, but which in its essence is something divine.

The first step is to stop being selfish. For everyone it is the same thing, not only for those who want to do yoga but also in ordinary life: if one wants to know how to love, one must not love oneself first and above all selfishly; one must give oneself to the object of love without exacting anything in return. This discipline is elementary in order to surmount oneself and lead a life which is not altogether gross.

As for yoga we may add something else: it is as I said in the beginning, the will to pierce through this limited and human form of love and discover the principle of divine Love which is behind it. Then one is sure to get a result. This is better than drying up one’s heart. It is perhaps a little more difficult but it is better in every way, for like this, instead of egoistically making others suffer, well, one may leave them quiet in their own movement and only make an effort to transform oneself without imposing one’s will on others, which even in ordinary life is a step towards something higher and a little more harmonious.

 

To Know What Love Is

If one wants to know what love is, one must love the Divine. Then there is a chance of knowing what love is. I have said that one grows into the likeness of what one loves. So if one loves the Divine, gradually, through this effort of love, one grows more and more like the Divine, and then one can be identified with the divine love and know what it is, otherwise one can’t.

Inevitably, love between two human beings, whatever it may be, is always made of ignorance, lack of understanding, weakness and that terrible sense of separation. It is as though one wanted to enter the presence of a unique Splendour and that the first thing one did was to put a curtain, two curtains, three curtains between oneself and that Splendour, and one is quite surprised to have only a vague impression and not at all the thing itself. The first thing to do is to remove the curtains, to take them all away, to go through and find oneself in the presence of the Splendour. And then you will know what that Splendour is. But if you put veil after veil between it and yourself, you will never see it. You may have a sort of vague feeling like “Oh! There is something”, but that is all.

 

Divine Love Is There

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.

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It is not the personality, the character that is of the first importance in rebirth — it is the psychic being who stands behind the evolution of the nature and evolves with it.