WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust

Unity with the divine consciousness

Indeed, there are many means of attaining this unity. It may be done through aspiration, or surrender, or some other method. Each followed with persistence and sincerity leads to it. Aspiration is the dynamic push of your whole nature behind the resolution to reach the Divine. Surrender, on the other hand, may be defined as the giving up of the limits of your ego. To surrender to the Divine is to renounce your narrow limits and let yourself be invaded by it and made a centre for its play. But you must bear in mind that the universal consciousness so beloved of Yogis is not the Divine: you can break your limits horizontally if you like, but you will be quite mistaken if you take the sense of wideness and cosmic multiplicity to be the Divine. The universal movement is after all a mixture of falsehood and truth, so that to stop there is to be imperfect; for, you may very well share the cosmic consciousness without ever attaining the transcendent [new p. 169]Truth. On the other hand, to go to [old p. 169]the Divine is also to attain the universal realisation and yet remain free of falsehood.

The real bar to self-surrender, whether to the Universal or to the Transcendent, is the individual's love of his own limitations. It is a natural love, since in the very formation of the individual being there is a tendency to concentrate on limits. Without that, there would be no sense of separateness--all would be mixed, as happens quite often in the mental and vital movements of consciousness. It is the body especially which preserves separative individuality by not being so fluid. But once this separateness is established, there creeps in the fear of losing it--a healthy instinct in many respects, but misapplied with regard to the Divine. For, in the Divine you do not really lose your individuality: you only give up your egoism and become the true individual, the divine personality which is not temporary like the construction of the physical consciousness which is usually taken for your self. One touch of the divine consciousness and you see immediately that there is no loss in it. On the contrary, you acquire a true individual permanence which can survive a hundred deaths of the body and all the vicissitudes of the vital-mental evolution. Without this transfiguring touch, you always go about in fear; with it, you gradually develop the power to make even your physical being plastic without losing its individuality. Even now, it is not entirely rigid, it is able to feel the conscious movements of others by a sort of sympathy which translates itself into nervous reactions to their joys and sufferings: it is also able to express your inner movements--it is well known that the face is an index and mirror to the mind. But only the divine consciousness can make the body responsive enough to reflect all the movements of the supramental immortality and be an expression of the true soul and, by being divinised, reach the acme of a supreme individuality which can even physically rise superior to the necessity of death and dissolution.