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<center>~</center>The aim of the Yoga is to open the consciousness to the Divine, to live in the inner consciousness more and more while acting from it on the external life, to bring the inmost psychic into the front and by the power of the psychic to purify and change the being so that it may become ready for transformation and in union with the Divine Knowledge, Will and Love. Secondly, to develop the Yogic consciousness—i.e. to universalise the being on all the planes, become aware of the cosmic being and cosmic forces and be in union with the Divine on all the planes up to the Overmind. Thirdly, to come into contact with the transcendent Divine, beyond the Overmind, through the supramental consciousness, supramentalise the consciousness and the nature and make oneself an instrument for the realisation of the dynamic Divine Truth and its transforming descent into the earth-nature.<ref>http://incarnateword.in/cwsa/29/the-aim-of-the-integral-yoga#p4</ref><center>~</center>

<center>~</center>The Yoga aims at union with the Divine which will bring a spiritual oneness with other sadhaks, but a oneness in the Divine, in the Truth, not in the ignorance of the mind and the vital.<ref>http://incarnateword.in/cwsa/31/intellect-and-the-intellectual#p5</ref><center>~</center>

<center>~</center>It is quite true that the surrender and the consequent transformation of the whole being is the aim of the Yoga—the body is not excluded, but at the same time this part of the endeavour is the most difficult and doubtful—the rest, though not facile, is comparatively less difficult to accomplish. One must start with an inner control of the consciousness over the body, a power to make it obey more and more the will or the force transmitted to it. In the end as a higher and higher Force descends and the plasticity of the body increases, the transformation becomes possible.<ref>http://incarnateword.in/cwsa/28/transformation-and-the-body#p1</ref><center>~</center>The work in the Asram was not meant as a service to humanity or to a section of it called the sadhaks of the Asram. It was not meant either as an opportunity for a joyful social life and a flow of sentiments and attachments between the sadhaks and an expression of the vital movements, a free vital interchange whether with some or with all. The work was meant as a service to the Divine and as a field for the inner opening to the Divine, surrender to the Divine alone, rejection of ego and all the ordinary vital movements and the training in a psychic elevation, selflessness, obedience, renunciation of all mental, vital or other self-assertion of the limited personality. Self-affirmation is not the aim, development of the personal self is not the aim, the formation of a collective vital ego is also not the aim. The merging of the little ego in union with the Divine, purification, surrender, the substitution of the Divine guidance for one's own ignorant self-guidance based on one's personal ideas and personal feelings is the aim of Karma Yoga, the surrender of one's own will to the Divine Will.<ref>http://incarnateword.in/cwsa/35/some-aspects-of-work-in-the-ashram#p14</ref><center>~</center>

<center>~</center>An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But man's present nature is limited, divided, unequal,—it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the mind's one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga.<ref>http://incarnateword.in/cwsa/23/the-supermind-and-the-yoga-of-works#p1</ref><center>~</center>This Yoga aims at the conscious union with the Divine in the supermind and the transformation of the nature. The ordinary Yogas go straight from Mind into some featureless condition of the cosmic Silence and through it try to disappear upward into the Highest. The object of this Yoga is to transcend mind and enter into the Divine Truth of Sachchidananda which is not only static but dynamic and raise the whole being into that Truth.<ref>http://incarnateword.in/cwsa/29/the-newness-of-the-integral-yoga#p2</ref><center>~</center>

Everything depends upon the aim you put before you. If for the realisation of one's spiritual aim it is necessary to give up the ordinary life of the Ignorance (''saṁsāra''), it must be done; the claim of the ordinary life cannot stand against that of the spirit.<ref>http://incarnateword.in/cwsa/28/morality-and-yoga#p8</ref> In the Yoga practised here the aim is to rise to a higher consciousness and to live out of the higher consciousness alone, not with the ordinary motives. This means a change of life as well as a change of consciousness. But all are not so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of experience and self-training in the earlier stages of the sadhana. But they must take care to look at it as a field of experience only and to get free from the ordinary desires, attachments and ideas which usually go with it; otherwise it becomes a drag and hindrance on their sadhana. When one is not compelled by circumstances there is no necessity to continue the ordinary life.<ref>http://incarnateword.in/cwsa/28/morality-and-yoga#p10</ref> A divine perfection of the human being is our aim. We must know then first what are the essential elements that constitute man's total perfection; secondly, what we mean by a divine as distinguished from a human perfection of our being. That man as a being is capable of self-development and of some approach at least to an ideal standard of perfection which his mind is able to conceive, fix before it and pursue, is common ground to all thinking humanity, though it may be only the minority who concern themselves with this possibility as providing the one most important aim of life. But by some the ideal is conceived as a mundane change, by others as a religious conversion. The mundane perfection is sometimes conceived of as something outward, social, a thing of action, a more rational dealing with our fellow-men and our environment, a better and more efficient citizenship and discharge of duties, a better, richer, kindlier and happier way of living, with a more just and more harmonious associated enjoyment of the opportunities of existence. By others again a more inner and subjective ideal is cherished, a clarifying and raising of the intelligence, will and reason, a heightening and ordering of power and capacity in the nature, a nobler ethical, a richer aesthetic, a finer emotional, a much healthier and better-governed vital and physical being. Sometimes one element is stressed, almost to the exclusion of the rest; sometimes, in wider and more well-balanced minds, the whole harmony is envisaged as a total perfection. A change of education and social institutions is the outward means adopted or an inner self-training and development is preferred as the true instrumentation. Or the two aims may be clearly united, the perfection of the inner individual, the perfection of the outer living.<ref>http://incarnateword.in/cwsa/24/the-integral-perfection#p1,p2</ref> <center>“A mutual debt binds man to the Supreme: His nature we must put on as he put ours; We are sons of God and must be even as he: His human portion, we must grow divine. Our life is a paradox with God for key.” </center> =What is Not Inclined to the Purpose of Life?= ==Money== "Money is the visible sign of a universal force, and this force in its manifestation on earth works on the vital and physical planes and is indispensable to the fullness of the outer life. In its origin and its true action it belongs to the Divine. But like other powers of the Divine it is delegated here and in the ignorance of the lower Nature can be usurped for the uses of the ego or held by Asuric influences and perverted to their purpose. This is indeed one of the three forces—power, wealth, sex—that have the strongest attraction for the human ego and the Asura and are most generally misheld and misused by those who retain them.... For this reason most spiritual disciplines... proclaim poverty and bareness of life as the only spiritual condition. But this is an error; it leaves the power in the hands of the hostile forces. To reconquer it for the Divine to whom it belongs and use it divinely for the divine life is the supramental way for the sadhaka." <ref> http://incarnateword.in/cwm/04/3-may-1951#p1 </ref> ==Ordinary Life== In ordinary life, already, this happens so much. Indeed, this is the bourgeois ideal, which has deadened mankind and made man into what he is now: “Work while you are young, accumulate wealth, honour, position; be provident, have a little foresight, put something by, lay up a capital, become an official—so that later when you are forty you “can sit down”, enjoy your income and later your pension and, as they say, enjoy a well-earned rest.”—To sit down, to stop on the way, not to move forward, to go to sleep, to go downhill towards the grave before one's time, cease to live the purpose of life—to sit down!<ref>http://incarnateword.in/cwm/09/20-march-1957#p10 </ref> ==Asceticism== ...the question of ascetic practices, which they mistake for spiritual disciplines. These practices, which consist of ill-treating the body in order, so they say, to liberate the spirit from it, are in fact a sensuous distortion of spiritual discipline; it is a kind of perverse need for suffering which drives the ascetic to self-mortification. The sadhu's recourse to the bed of nails or the Christian anchorite's resort to the whip and the hair-shirt are the result of a more or less veiled sadistic tendency, unavowed and unavowable; it is an unhealthy seeking or a subconscious need for violent sensations. In reality, these things are very far removed from all spiritual life, for they are ugly and base, dark and diseased; whereas spiritual life, on the contrary, is a life of light and balance, beauty and joy. They are invented and extolled by a sort of mental and vital cruelty towards the body. But cruelty, even with regard to one's own body, is nonetheless cruelty, and all cruelty is a sign of great unconsciousness. Unconscious natures need very strong sensations, for without them they can feel nothing; and cruelty, which is one form of sadism, brings very strong sensations. The avowed purpose of such practices is to abolish all sensation so that the body may no longer stand in the way of one's flight towards the spirit; but the effectiveness of this method is open to doubt. It is a recognised fact that in order to progress rapidly, one must not be afraid of difficulties; on the contrary, by choosing to do the difficult thing at every opportunity, one increases the will-power and strengthens the nerves. Now, it is much more difficult to lead a life of moderation and balance, in equanimity and serenity, than to try to contend with over-indulgence in pleasure and the obscuration it entails, by over-indulgence in asceticism and the disintegration it causes. It is much more difficult to achieve the harmonious and progressive development of one's physical being in calm and simplicity than to ill-treat it to the point of annihilation. It is much more difficult to live soberly and with- out desire than to deprive the body of its indispensable nourishment and cleanliness and boast proudly of one's abstinence. It is much more difficult to avoid or to surmount and conquer illness by an inner and outer harmony, purity and balance, than to disregard and ignore it and leave it free to do its work of destruction. And the most difficult thing of all is to maintain the consciousness constantly at the height of its capacity, never allowing the body to act under the influence of a lower impulse. <ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p4 </ref> =Why We Need to Move Towards Our Purpose?= ==Aligning Ourselves with Earth’s Purpose== ...according to very old traditions, the Earth, from the deeper spiritual point of view, has been created as a symbolic concentration of universal life so that the work of transformation may be done more easily, in a limited, concentrated “space”—so to say—where all the elements of the problem are gathered together so that, in the concentration, the action may be more total and effective...the purpose of terrestrial existence is to awaken, to develop and finally to reveal in a total manifestation the Spirit which is hidden at the centre of Matter and impels this Matter from within outwards towards a progressive development which will liberate the Spirit working from within.<ref>http://incarnateword.in/cwm/09/23-october-1957#p4</ref> 

 This world is not really created by a blind force of Nature: even in In the Inconscient Yoga practised here the presence of the supreme Truth is at work; there aim is to rise to a seeing Power behind it which acts infallibly higher consciousness and the steps to live out of the Ignorance itself are guided even when they seem to stumble; forhigher consciousness alone, what we call not with the Ignorance is a cloaked Knowledge, a Knowledge at work in a body not its own but moving towards its own supreme self-discoveryordinary motives. This Knowledge is the covert Supermind which is the support of the creation and is leading all towards itself and guides behind this multitude of minds and creatures and objects which seem each to be following its own law of nature; in this vast and apparently confused mass of existence there is means a law, a one truth change of being, life as well as a guiding and fulfilling purpose change of the world-existenceconsciousness. The Supermind is veiled here and does But all are not work according to its characteristic law so circumstanced that they can cut loose from the ordinary life; they accept it therefore as a field of being experience and self-knowledge, but without it nothing could reach its aim. A world governed by an ignorant mind would soon drift into a chaos; it could not in fact come into existence or remain training in existence unless supported by the secret Omniscience earlier stages of which the sadhana. But they must take care to look at it is the cover; as a world governed by a blind inconscient force might repeat constantly the same mechanical workings but it would mean nothing field of experience only and arrive nowhere. This could not be to get free from the cause of an evolution that creates life out of Matter, out of life mindordinary desires, attachments and ideas which usually go with it; otherwise it becomes a gradation of planes of Matter, Life drag and Mind culminating in the emergence of Supermindhindrance on their sadhana. The secret truth that emerges in Supermind has been When one is not compelled by circumstances there all is no necessity to continue the time, but now it manifests itself and the truth in things and the meaning of our existenceordinary life." <ref>http://incarnateword.in/cwmcwsa/0928/9morality-octoberand-1957yoga#p1p10</ref> 

The universe mundane perfection is an objectivisation sometimes conceived of the Supreme, as if He had objectivised himself outside of himself in order to see himselfsomething outward, to live himselfsocial, to know himselfa thing of action, a more rational dealing with our fellow-men and so that there might be an existence our environment, a better and a consciousness capable of recognising him as their origin more efficient citizenship and uniting consciously with him to manifest him in the becoming. There is no other reason for the universe. The earth is a kind discharge of symbolic crystallisation of universal lifeduties, a reductionbetter, a concentrationricher, so that the work kindlier and happier way of evolution may be easier to do living, with a more just and follow. And if we see more harmonious associated enjoyment of the history opportunities of the earth, we can understand why the universe has been createdexistence. It By others again a more inner and subjective ideal is the Supreme growing aware of himself in an eternal Becoming; cherished, a clarifying and the goal is the union raising of the created with the Creatorintelligence, will and reason, a union that is conscious, willing heightening and free, in the Manifestation.  That is the secret ordering of Nature. Nature is the executive Force, it is she who does the work.<ref>https://incarnateword.power and capacity in/cwm/09/7-may-1958#p5</ref> ==To Find Our True Self== Well, to find out what one truly is, to find out why one is on earth, what is the purpose of physical existencenature, of this presence on eartha nobler ethical, of this formationa richer aesthetic, this existence... the vast majority of people live without asking themselves this even once! Only a small élite ask themselves this question with interestfiner emotional, a much healthier and better-governed vital and fewer still start working to get the answerphysical being. For, unless Sometimes one element is fortunate enough to come across someone who knows itstressed, it is not such an easy thing almost to find. Suppose, for instance, that there had never come to your hands a book of Sri Aurobindo's or of any the exclusion of the writers or philosophers or sages who have dedicated their lives to this questrest; if you were in the ordinary worldsometimes, as millions of people are in the ordinary world, who have never heard of anything, except at times—and not always nowadays, even quite rarely—of some gods wider and a certain form of religion which is more a habit than a faith andwell-balanced minds, which, besides, rarely tells you why you are on earth.... Then, one doesn't even think of thinking about it. One lives from day to day the events of each day. When one whole harmony is very young, one thinks of playing, eating, and envisaged as a little later total perfection. A change of learning, education and after that one thinks of all social institutions is the circumstances of life. But to put this problem to oneself, to confront this problem and ask oneself: "But after all, why am I here?" How many do that? There are people to whom this idea comes only when they are facing a catastrophe. When they see someone whom they love die outward means adopted or when they find themselves in particularly painful an inner self-training and difficult circumstances, they turn back upon themselves, if they are sufficiently intelligent, and ask themselves: "But really, what development is this tragedy we are living, and what's preferred as the use of it and what is its purpose?" true instrumentation... NaturallyOr the two aims may be clearly united, most the perfection of the timeinner individual, the reply is perhaps very simple: "My parents are here, so I am here." However, you were not born here. Nobody was born here. Not even you, were you? You were born in Bangalore. No one was born here.... And yet, you are all here. You have not asked yourselves why—it was like that because it was like that! And so, between even asking oneself and giving an external reply satisfactory enough to be accepted as final, and then telling oneself, "Perhaps it is an indication of a destiny, perfection of the purpose of my lifeouter living..." What a long way one must travel to come to that! <ref>http://incarnateword.in/cwmcwsa/0924/16the-januaryintegral-1957perfection#p6p1,p11p2</ref> 

One suddenly feels that everything one does, everything one sees, has no meaning, no purpose, but that there is something which has a meaningHis nature we must put on as he put ours; that essentially one is here on earth for something, that all this—all these movements, all this agitation, all this wastage of force and energy—all that must have a purpose, an aim, and that this uneasiness one feels within oneself, this lack of satisfaction, this need, this thirst for something must lead us somewhere else. <ref>http://incarnateword.in/cwm/09/13-august-1958#p24 </ref>

… to transform oneself integrally, it is to have a single aim in life.<ref>httpWe are sons of God and must be even as he://incarnateword.in/cwm/07/8-june-1955#p51</ref>

=How to Move Towards Our Purpose?= When you have a little timeHis human portion, whether it is one hour or a few minutes, tell yourself, "At last, I have some time to concentrate, to collect myself, to relive the purpose of my life, to offer myself to the True and the Eternal." If you took care to do this each time you are not harassed by outer circumstances, you would find out that you were advancing very quickly on the path. Instead of wasting your time in chattering, in doing useless things, reading things that lower the consciousness—to choose only the best cases, I am not speaking of other imbecilities which are much more serious—instead of trying to make yourself giddy, to make time, that is already so short, still shorter only to realise at the end of your life that you have lost three-quarters of your chance—then you want to put in double time, but that does not work—is better to be moderate, balanced, patient, quiet, but never to lose an opportunity that is given to you, that is to say, to utilise for the true purpose the unoccupied moment before you. <ref>http://incarnateword.in/cwm/03/the-awakened-one-the-buddha#p38</ref> <center>~</center> ...the discovery of the very purpose of existence and life, to learn what one is, why one lives, and what there is behind all this. This is the first step: to be interested more in the cause and goal than in the manifestation. That is, the first movement is a withdrawal of the consciousness from this total identification with outward and apparent things, and a kind of inward concentration on what one wants to discover, the Truth one wants to discover. This is the first movement.<ref> http://incarnateword.in/cwm/07/2-november-1955#p4</ref> <center>~</center> Each person is an instrument for controlling a certain set of vibrations which represent his particular field of work; each one we must receive only the ones which are in conformity with the grow divine plan and refuse the rest.<ref> http://incarnateword.in/cwm/09/8-january-1958#p17</ref> ==By Discovering the Psychic Being== The true soul secret in us—subliminal, we have said, but the word is misleading, for this presence is not situated below the threshold of waking mind, but rather burns in the temple of the inmost heart behind the thick screen of an ignorant mind, life and body, not subliminal but behind the veil,—this veiled psychic entity is the flame of the Godhead always alight within us, inextinguishable even by that dense unconsciousness of any spiritual self within which obscures our outward nature. It is a flame born out of the Divine and, luminous inhabitant of the Ignorance, grows in it till it is able to turn it towards the Knowledge. It is the concealed Witness and Control, the hidden Guide, the Daemon of Socrates, the inner light or inner voice of the mystic. It is that which endures and is imperishable in us from birth to birth, untouched by death, decay or corruption, an indestructible spark of the Divine... The psychic being can at first exercise only a concealed and partial and indirect action through the mind, the life and the body, since it is these parts of Nature that have to be developed as its instruments of self-expression, and it is long confined by their evolution. Missioned to lead man in the Ignorance towards the light of the Divine Consciousness, it takes the essence of all experience in the Ignorance to form a nucleus of soul-growth in the nature; the rest it turns into material for the future growth of the instruments which it has to use until they are ready to be a luminous instrumentation of the Divine. It is this secret psychic entity which is the true original Conscience in us deeper than the constructed and conventional conscience of the moralist, for it is this which points always towards Truth and Right and Beauty, towards Love and Harmony and all that is a divine possibility in us, and persists till these things become the major need of our nature. It is the psychic personality in us that flowers as the saint, the sage, the seer; when it reaches its full strength, it turns the being towards the Knowledge of Self and the Divine, towards the supreme Truth, the supreme Good, the supreme Beauty, Love and Bliss, the divine heights and largenesses, and opens us to the touch of spiritual sympathy, universality, oneness. On the contrary, where the psychic personality is weak, crude or ill-developed, the finer parts and movements in us are lacking or poor in character and power, even though the mind may be forceful and brilliant, the heart of vital emotions hard and strong and masterful, the life-force dominant and successful, the bodily existence rich and fortunate and an apparent lord and victor. It is then the outer desire-soul, the pseudo-psychic entity, that reigns and we mistake its misinterpretations of psychic suggestion and aspiration, its ideas and ideals, its desires and yearnings for true soul-stuff and wealth of spiritual experience. If the secret psychic Person can come forward into the front and, replacing the desire-soul, govern overtly and entirely and not only partially and from behind the veil this outer nature of mind, Our life and body, then these can be cast into soul images of what is true, right and beautiful and in the end the whole nature can be turned towards the real aim of life, the supreme victory, the ascent into spiritual existence. <ref>http://incarnateword.in/cwsa/21/the-double-soul-in-man#p10</ref> <center>~</center> The three lines of education—physical, vital and mental—deal with that and could be defined as the means of building up the personality, raising the individual out of the amorphous subconscious mass and making him a well-defined self-conscious entity. With psychic education we come to the problem of the true motive of existence, the purpose of life on earth,the discovery to which this life must lead and the result of that discovery: the consecration of the individual to his eternal principle. Normally this discovery is associated paradox with a mystic feeling, a religious life, because it is mainly the religions that have concerned themselves with this aspect of life. But it need not necessarily be so: the mystic notion of God may be replaced by the more philosophical notion of truth and still the discovery will remain essentially the same, but the road leading to it may be taken even by the most intransigent positivist. For mental notions and ideas have only a very secondary importance in preparing one for the psychic life. The important thing is to live the experience; that carries with it its own reality and force apart from any theory that may precede or accompany or follow it, for most often theories are no more than explanations that one gives to oneself in order to have, more or less, the illusion of knowledgekey. Man clothes the ideal or the absolute he seeks to attain with different names according to the environment in which he is born and the education he has received. The experience is essentially the same, if it is sincere; it is only the words and phrases in which it is formulated that differ according to the belief and the mental education of the one who has the experience. All formulation is thus only an approximation that should be progressive and grow in precision as the experience itself becomes more and more precise and co-ordinated. Still, to sketch a general outline of psychic education, we must give some idea, however relative it may be, of what we mean by the psychic being. One could say, for example, that the creation of an individual being is the result of the projection, in time and space, of one of the countless possibilities latent in the supreme origin of all manifestation which, through the medium of the one and universal consciousness, takes concrete form in the law or the truth of an individual and so, by a progressive development, becomes his soul or psychic being. <ref>http://incarnateword.in/cwm/12/psychic-education-and-spiritual-education#p1</ref> ==By Perfection== A divine perfection of the human being is our aim. We must know first what are theessential elements that constitute man's total perfection; secondly, what we mean by a divine as distinguished from a human perfection of our being. That man as a being is capable of self-development and of some approach at least to an ideal standard of perfection which his mind is able to conceive, fix before it and pursue, is common ground to all thinking humanity, though it may be only the minority who concern themselves with this possibility as providing the one most important aim of life. But by some the ideal is conceived as a mundane change, by others as a religious conversion.<ref>http://incarnateword.in/cwsa/24/the-integral-perfection#p1 </ref> ==By Uniting with the Divine== When I [The Mother] say, "If you are sincere, you are sure of victory", I mean true sincerity: to be constantly the true flame that burns like an offering. That intense joy of existing only by the Divine and for the Divine and feeling that without Him nothing exists, that life has no longer any meaning, nothing has any purpose, nothing has any value, nothing has any interest, unless it is this call, this aspiration, this opening to the supreme Truth, to all that we call the Divine (because you must use some word or other), the only reason for the existence of the universe. Remove that and everything disappears. <ref>http://incarnateword.in/cwm/05/25-march-1953#p15</ref> <center>~” </center>