All life, we have said, is a Yoga of Nature; here in this material world life is her reaching out from her first inconscience towards a return to union with the conscient Divine from whom she proceeded. In religion the mind of man, her accomplished instrument, becomes aware of her goal in him, responds to her aspiration. Even popular religion is a sort of ignorant Yoga of devotion. But it does not become what we specifically call Yoga until the motive becomes in a certain degree clairvoyant, until it sees that union is its object and that love is the principle of union, and until therefore it tries to realise love and lose its separative character in love. When that has been accomplished, then the Yoga has taken its decisive step and is sure of its fruition. Thus the motives of devotion have first to direct themselves engrossingly and predominantly towards the Divine, then to transform themselves so that they are rid of their more earthy elements and finally to take their stand in pure and perfect love. All those that cannot coexist with the perfect union of love, must eventually fall away, while only those that can form themselves into expressions of divine love and into means of enjoying divine love, can remain. For love is the one emotion in us which can be entirely motiveless and self-existent; love need have no other motive than love. For all our emotions arise either from the seeking after delight and the possession of it, or from the baffling of the search, or from the failure of the delight we have possessed or had thought to grasp; but love is that by which we can enter directly into possession of the selfexistent delight of the divine Being. Divine love is indeed itself that possession and, as it were, the body of the Ananda.
These are the truths which condition our approach to this Yoga and our journey on this path. There are subsidiary questions which arise and trouble the intellect of man, but, though we may have yet to deal with them they are not essential. Yoga of Bhakti is a matter of the heart and not of the intellect. For even for the knowledge which comes on this way, we set out from the heart and not from the intelligence. The truth of the motives of the heart’s devotion and their final arrival and in some sort their disappearance into the supreme and unique self-existent motive of love, is therefore all that initially and essentially concerns us. Such difficult questions there are as whether the Divine has an original supraphysical form or power of form from which all forms proceed or is eternally formless; all we need at present say is that the Divine does at least accept the various forms which the devotee gives to him and through them meets him in love, while the mixing of our spirits with his spirit is essential to the fruition of Bhakti. So too, certain religions and religious philosophies seek to bind down devotion by a conception of an eternal difference between the human soul and the Divine, without which they say love and devotion cannot exist, while that philosophy which considers that One alone exists, consigns love and devotion to a movement in the ignorance, necessary perhaps or at the least useful as a preparatory movement while yet the ignorance lasts, but impossible when all difference is abolished and therefore to be transcended and discarded. We may hold, however, the truth of the one existence in this sense that all in Nature is the Divine even though God be more than all in Nature, and love becomes then a movement by which the Divine in Nature and man takes possession of and enjoys the delight of the universal and the supreme Divine. In any case, love has necessarily a twofold fulfilment by its very nature, that by which the lover and the beloved enjoy their union in difference and all too that enhances the joy of various union, and that by which they throw themselves into each other and become one Self. That truth is quite sufficient to start with, for it is the very nature of love, and since love is the essential motive of this Yoga, as is the whole nature of love, so will be too the crown and fulfilment of the movement of the Yoga.
– Sri Aurobindo