WRITINGS BY THE MOTHER
© Sri Aurobindo Ashram Trust

"God"

17 February 1954

If the mystic notion of God is replaced by the more philosophical notion.... [new p. 25][old p. 25]

It all depends on what meaning you put into the word "God". It is a word (I have told you this at least four or five times) to express "something" you do not know but are trying to attain. Well, if you have received a religious education, you are accustomed to call this "God". If you have received a more positivist and also a more philosophical education, you are accustomed to call this by all sorts of names, and you may at the same time have the idea that it is the supreme truth. If one wants to speak of God and describe him, one is obliged to make use of things which are the most inaccessible to our consciousness, and to call God what is beyond anything we know and can grasp and be--all that is too far for us to be able to understand, we call God. Only some religions (there are some) give a precise form to the godhead; and sometimes they give several forms and they have several gods; sometimes they give one form and have only one God; but all this is human fabrication. There is "something", there is a reality which is beyond all our expressions, but which we can succeed in contacting by practising a discipline. We can identify ourselves with it. Once one is identified with it one knows what it is, but one cannot express it, for words cannot say it. So, if you use one kind of vocabulary, if you have a particular mental conviction, you will use the vocabulary corresponding to that conviction. If you belong to another group which has another way of speaking, you will call it or even think about it in that way. I am telling you this to give you the true impression, that there is something there which cannot be grasped--grasped by thought--but which exists. But the name you give it matters little, that's of no importance, it exists. And so the only thing to do is to enter into contact with it--not to give it a name or describe it. In fact, there is hardly any use giving it a name or describing it. One must try to enter into contact, to concentrate upon it, live it, live that reality, and whatever the name you give it is not at all important once you have the experience. The experience alone counts. And when people associate the experience with a particular expression--and in so [old p. 26]narrow a [new p. 26]way, so closed up in itself that apart from this formula one can find nothing--that is an inferiority. One must be able to live that reality through all possible paths, all occasions, all formations; one must live it, for that indeed is true, for that is supremely good, that is all-powerful, that knows all, that... Yes, one can live that, but one cannot speak about it. And if one does speak, all that one says about it has no great importance. It is only one way of speaking, that is all. There is an entire line of philosophers and people who have replaced the notion of God by the notion of an impersonal Absolute or by a notion of Truth or a notion of justice or even by a notion of progress--of something eternally progressive; but for one who has within him the capacity of identifying himself with that, what has been said about it hasn't much importance. Sometimes one may read a whole book of philosophy and not progress a step farther. Sometimes one may be quite a fervent devotee of a religion and not progress. There are people who have spent entire lifetimes seated in contemplation and attained nothing. There are people (we have well-known examples) who used to do the most modest of manual works, like a cobbler mending old shoes, and who had an experience. It is altogether beyond what one thinks and says of it. It is some gift that's there, that is all. And all that is needed is to be that--to succeed in identifying oneself with it and live it. At times you read one sentence in a book and that leads you there. Sometimes you read entire books of philosophy or religion and they get you nowhere. There are people, however, whom the reading of philosophy books helps to go ahead. But all these things are secondary. There is only one thing that's important: that is a sincere and persistent will, for these things don't happen in a twinkling. So one must persevere. When someone feels that he is not advancing, he must not get discouraged; he must try to find out what it is in the nature that is opposing, and then make the necessary progress. And suddenly one goes forward. And when you reach the end you have an experience. And what is remarkable is that people who have followed altogether [old p. 27]different [new p. 27]paths, with altogether different mental constructions, from the greatest believer to the most unbelieving, even materialists, have arrived at that experience, it is the same for everyone. Because it is true--because it is real, because it is the sole reality. And it is quite simply that. I do not say anything more. This is of no importance, the way one speaks about it, what is important is to follow the path, your path, no matter which--yes, to go there.