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Chapter 6: The One, Indivisible

The divine is one. If there were something like an “anti-divine”, then the divine also would become nothing but a part of this world. But the divine is greater than the world: it encompasses within itself the world and the non-world, matter and anti-matter, time and anti-time, life and death. The divine is one, where all dualities merge.

This is the first thing to be understood about the divine - that it is the totality of the whole. Within it there is birth as well as death. Hence it is the creator and the destroyer, it is the friend and the enemy, it creates and it destroys.

When we use words such as him for the divine, a difficulty arises: it seems as if the divine is some individual. This is a mistake of language, but language has no other way of expressing it. The divine is not a person, it is just an infinite expanse of energy. In that infinite expanse of energy all dualities are included. Whatsoever appears to us as opposites are both included in it, the day and the night. Day belongs to it and night also belongs to it. This fact will have to be accepted by science, sooner or later.

Science has accepted the fact of duality. It will also have to accept that wherever there is duality, there has to be a third force to bridge that duality; otherwise there will be no relationship between the two. A sort of harmonious movement, an accord, a music runs between the two, so certainly there can be a third force which can include both, which will encompass both.

The divine means the totality, where all dualities are simultaneously present. This is difficult for the mind to understand because logic always divides; it does not know the art of uniting, just as a scissors can cut but has no way of joining. If you try to join something by using a scissors you will be in difficulty. The more you try to join the more it will be cut apart. Logic is like a scissors. This is why we have shown Ganesh, the God of Logic, riding on a rat. A rat is like a scissors: it can chew up but it cannot join; hence a rat is chosen to be Ganesh’s vehicle. It is symbolic.

You may be surprised to know the reason why so-called religious rituals begin with first honoring Ganesh. You may not know this, and the reason for it is very strange. Ganesh is thought to be very dangerous, a mischief-maker and a destroyer who rides on logic.

The mythical story says that in ancient times Ganesh was creating many problems for people. People were so afraid of him that they thought it better to pay their respect to him before beginning any new venture, so that he would not create any problems. Hence the popular mantra, Shree Ganeshayanamah. The whole purpose was to placate Ganesh because everyone was afraid of him. But slowly, slowly people forgot that he is a destroyer and now he is thought to be a bringer of luck. Over long periods of time changes are bound to occur. But originally he was known as a big troublemaker. By and by this was forgotten and he became a symbol of good luck. Now people believe that he contributes to the success of things. But the reason that he was originally thought to be a troublemaker was because of his devotion to logic, to the art of dividing.

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