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<p class="paracenter">XIII
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<p class="paracenter"><b>GO THROUGH </b>
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<p class="para"> It is said one must be free from 
human love if one is to enjoy Divine Love. But to be free is usually taken to 
mean to reject, to reject naturally by force, that is to say, to coerce, to 
repress and suppress. &quot;But who can coerce a force of Nature?&quot; the Gita asks. 
Indeed a force of Nature like human passion cannot be dominated or obliterated 
by force; it is sure to come back with a redoubled vigour. Nor can such an 
elemental feeling be overlooked, side-tracked or by-passed. This way also the 
element is sure to come back and catch you from behind.
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<p class="para"> The best way to tackle the thing 
is, as the Mother says, to go through it. To go through means to stand and face 
it and not run away from it. To go through does not mean, however, to satisfy or 
to indulge the urge—that makes you a slave of it more and more; you get all the 
more entangled and can never hope to be free. You stand and face in order to 
seize the truth, the reality of the thing you have to deal with. You have to 
purify it and clean it in order to remove the dust that covers the gold. If it 
is human love, to purify means to free it from selfishness, from egoistic 
desire, the sense of possession. Instead, you love simply for the joy of loving 
without any expectation or demand of return. You find in the end that this way
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<br><p class="pageno">Page-49</p>
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<p class="para"> of loving brings to you a greater 
delight, a new thrill and poignancy, proper to a pure feeling.
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<p class="para"> Indeed not only love but all 
human impulses and urges are to be dealt with in the same way. The Gita 
furnishes a beautiful and crucial example. The Gita teaches man to go through 
the field of activity and not to reject or avoid it. The whole of the Gita is an 
ideal lesson in the technique of going through. The Gita says, do not renounce 
work but dedicate it—not <i>karmaty</i>&#257;<i>ga. </i>
What does this dedication mean? The first step in the pro­cess of dedication is desirelessness—to do work without desire. It is usually thought that desire is the source and origin of work. If you have no desire, you have no need or impulse to work. But this is a very superficial view of things. The impulse for work springs from elsewhere, from a deeper and impersonal source. The true spirit in which you should work is, as the Gita enjoins, to do a work because it is a thing to be done, not because you desire it. So naturally you do not hanker for the fruit of your action. First then, no attachment to the action itself, then no attachment to the fruit that it brings. This can be done only when you are unselfish. Not only unselfish­ness but you have to go a step farther, to selflessness. So then there are these three stages in the process of dedica­tion or purification. First to work without desire, with­out attachment to the result of the work. Then you will be able to see that you are an instrument only, the work is being done through you. At the beginning you are a desireless, unselfish doer of works, next you see yourself<br></p><p class="pageno">Page-50</p>
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<p class="para">as a detached witness of your 
action and finally you see that the action happening in you is Nature working in 
you, Nature the instrument of the Divine. Finally yourself is no longer there, 
it is the Divine alone that is and acts.
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<p class="para"> What has been said of works is 
true of all activities in man, his thoughts, feelings, impulses, physical acts. 
It is the process of going through and meeting the reality beyond, which hides, 
encloses itself with all its envelopes or coverings which you pass through.
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<p class="para"> In fact it is to the Divine that 
the dedication has to be made. Dedication means offering. All works, says the 
Gita, have to be offered to the Supreme, that is the meaning of sacrifice, the 
sacrifice of works (Karmayajna), all works come from the Divine and they are to 
go back to Him, that is how they are purified and through them thus purified and 
elevated, man attains his goal, union with the Supreme. However, not works alone 
but each and every element of the human being —even love and passion and all the 
grosser urges—do come from the only one Source, the Divine. They become impure 
and distorted, muddy and poisonous when man seeks to appropriate, that is to 
say, misappropriate them as his own personal belongings. To give up the sense of 
ownership is the core of dedication. You are not the possessor, the Divine is 
the only possessor. In fact, you also do not belong to yourself, you belong to 
the Divine. That is the ceremony of sacrifice you have to undertake— install the 
Divinity in all your parts and functions. That 
<br>
</p><p class="pageno">Page-51</p>
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<p class="para">is how you purify and divinise 
your human elements. That is how you go through ignorance and mortality and 
arrive at knowledge and immortality. 
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</p><p class="pageno">Page-52</p>
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