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<title>-010_The Divine Truth-s-Its name and form.htm</title>
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<p class="paracenter"><b><i>Section Two</i></b>
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<p class="paracenter">THE DIVINE TRUTH—ITS NAME AND 
FORM
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<p class="para">
The divine truth at the heart of things, people have called by all kinds 
of names, every one presenting it from his own angle of experience. But always 
it is the one Reality. There are millions of ways leading towards it; but one 
thing is certain, you can find it, whatever the way you follow, whatever the 
form you give it: the result is the same, the final experience is identical. If 
all have touched the thing, they touch the same thing always. And the proof that 
they have touched the thing is that it is the same for all; if it is not the 
same thing, then they have not touched it. You can give it any name you like: a 
name is only a word.
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<p class="para"> What is the value of a word, 
after all? Have you not noticed that there are people who do not understand you, 
however clearly you speak to them. There are others again who understand you if 
you utter only two words. The external form—the sound of a word—has a meaning, 
if there is a force of thought behind; the greater the force of thought, the 
more powerful and precise and clear it is, the greater the chance of people 
receiving the force and understanding the word that carries the force. But if 
someone speaks without thinking, usually it is impossible to understand him; he 
would seem to you to make only a noise. You must have noticed also that people 
who have lived together and are habituated to each other's
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<br><p class="pageno">Page-27</p>
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<p class="para">thought and talk, do not require 
any definition of the words they use or even a large use to understand each 
other. There has been a mental adjustment and the words are only an excuse for 
the inner contact, the contact between brain and brain which underlies or
even precedes the words. But when you meet 
a new person, it takes you time to adapt and adjust yourself to understand the 
words he uses.</p>
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<p class="para"> It is the meaning, the thought 
behind the word that is important. When the thought is powerfully thought, it 
produces a vibration of which the word is only a carrier, an intermediary. 
Indeed, you can develop the thought-power to such an extent that you are able to 
establish a direct material contact with the minimum or even no words at all. 
Naturally this requires a strong power of concentration. But you will find that 
the bodily mechanism is only a mechanical means; it is an instrument, but not 
always important or indispensable.
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<p class="para">
<i>When we are conscious of the Divine, do we see Him in all things in some 
particular form ?</i>
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<p class="para"> You expect to see a divine form 
in each and all things? It may happen so. But I am not sure; I have the 
impression that there is a large part of imagination in such experiences. You 
may, for example, see the form of Krishna or Christ or Buddha in every being or 
thing. But I say that much of human conception enters into this perception. 
Otherwise what I was telling you just now would
</p>
<br><p class="pageno">Page-28</p>
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<p class="para">not be true. I said all who have 
the consciousness of the Divine, all who get the contact with the Divine, 
wherever one may be, to whatever age or country he may belong, all have the same 
essential experience. If it were not so, the Hindus would always see one of 
their gods, the Europeans one of theirs, the Japanese a third variety and so on. 
This may be an addition of each one's own mental: formation, but it would not be 
the Reality in its essence or purity which is beyond all form. One can have a 
perception of the Divine Presence, a very concrete perception, one can have even 
a personal contact with the Divine, but it need not happen in and through the 
kind of form you imagine; it is something inexpressible, beyond all explanation 
or definition, it is evident only to one who has the experience. It may be as 
you are suddenly lifted up into a peculiar condition, you find yourself in the 
presence of the Divine which takes a form familiar to you, a form you have been 
accustomed to associate with the Divine, because of your education, your 
upbringing and tradition. But, as I say, it is not the supreme essence of the 
experience: the form gives after all a limitation to the experience, takes away 
from it its universality and a large measure of its power.
</p>
<br><p class="pageno">Page-29</p>
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