DAILY MESSAGES
Series
II
1) The Infinite expresses
itself at several levels till it reaches uniqueness in the individual. At the
point it touches the uniqueness, its expression no longer belongs to a type,
rather reaches its infinite possibilities. s
2) We try to understand the
Absolute by thought. Thought can understand only a concept of the Absolute. A
unique thought may see the Infinite. The Absolute can be seen by the mind, when
the mind in its plane rises to the level of the Absolute, i.e. by restoring its
original connection with the Supermind and further proceeding to its origin of
consciousness. From there it must cease to be conscious and cease to exist to
bring the Absolute to the mind. s
3) Our parts of being
function through conditioning, through a faculty or a habit that is narrow.
Shedding the habit, overcoming the faculty, they can function from their entire
capacity of fullness. For man to express the Absolute, such an opening is
necessary. J
4) The Determinant of the
Universe is the Supermind. The determinant of our life is the ego. To see the
Determinant at work, one should remove the present determinant and let the
Determinant express through the psychic. &
5) In matters of life,
often, Wisdom is to discover the plainest truth. The common man who mouths this
truth recognises it as an old adage; the intellectual knows it as a concept;
the yogi sees it as a spiritual truth, but none of them sees the Infinite at
work. The Wisdom that discovers the simplest truth of life comes to know the
occult imperative between the possibility and the actual. J
6) Skill raising itself to
perfection, Wisdom that discovers the occult imperative between the possibility
and the actual are moving towards the vision of yoga of creation. s
7) It is said that all are
Brahman. It is equally asserted that God spends as much energy in fashioning a
pebble as a man. Man can get a glimpse of this truth when he goes to the last
detail of a skill, the least important part of a work. At this level he too can
see the smallest works is equal to the greatest of works. This is a vision of
Brahman. &
8) Thought __ understanding
__ vision __ intuition __ direct knowledge __ consciousness __ truth __ Absolute is the ascending version of knowledge.
Mental
understanding __ emotional appreciation __ physical
mastery __ material oneness with knowledge __ Ignorance
that understands itself as knowledge __ omniscient inconscience is
the other version. At the point they meet begins the evolution of the spirit.
s
9) He who betrays man is loyal to God. s
10) To feel betrayed is
ignorant, to betray is to be the instrument of God through ignorance. s
11) Seeing behind the
betrayal the hand of Mother, one discovers Mother in him. Thus human betrayal has the possibility of
changing into loyalty to Mother. s
12) Depending upon the
instrument’s stage of evolution, it can either transform or dissolve or
disappear from the scene. &
13) To see loyalty in
betrayal and betrayal in loyalty is total vision. s
14) Betrayal seeks you as you
still cherish loyalty. J
15) To enjoy loyalty is to be
psychological. No yoga is possible for a psychological attitude, positive or
negative. J
16) Loyalty to a person must
be transformed into unceasing adoration of the Inner Divine, rising
irresistibly from the well of the psychic. s
17) The psychic collecting
the essence of life experience has a parallel to the illiterate city dweller
extracting the knowledge of civilisation. J
18) Yoga is likened to the
university, the family shaping the awakened individual.
J
19) The criminal delivers the
touch of The Mother to his victims according to their consciousness status.
s
20) The harlot fulfils God’s
mission of meeting the passionate man’s needs which are denied avenues of expression
in an orderly society. s
21) The harlot is the
physical version of the soul which, eschewing the loyalty of monogamy, communes
with every other ripe soul.
22) He who cannot break the
social rigidities or psychological sentiments or sensitivities cannot enjoy the
Freedom of The Mother. s
23) For those in discipline,
a period of spiritual gestation, breaking the rules is annihilation.
s
24) May we say to every
impertinent brute, “Thank you for bringing the voice of the Almighty Mother”?
s
25) How many of us can
receive with aspiration and gratitude? s
26) When thought is
impermissible, we are plagued with expectation, externalised thought expressing
emotion. J
27) When you offer the secret
of success, people frown on the secret and ask for the success. They are
endowed with permanent success of Failure in their lives.
J
28) To understand a problem
we think. When a problem defies solution, we think deeply. There are problems
that mankind has not solved yet which not only defy solutions but defy thinking.
To solve them we stop thinking and go into deep meditation which reveals the
answer.
Mankind abandons
thinking to seek answers for its deepest problems.
J
29) Life is a life of
desires. The spirited activities of man are in pursuit of petty desires. When
we are not doing anything the subconscious is silently enjoying or pursuing its
round of petty desires. s
30) Selflessness and
selfishness express in attitudes of giving and taking. Physically they express
as comfort or trouble for the other. A selfless man forging a contact with
another makes that man’s life flower while that of the selfish man results in
catastrophes. s
31) Pushiness is the vital
arrogance, while condoning it in your people expresses blind passionate
attachment. J
32) To be able to take HIS
and
HER words literally true is a yoga by itself.
s
33) It is true HE
explained
his philosophy, practice and delivered HIS message to be
followed by his sadhaks. But to accept them as literal truth, to be devoted to
them fully and seek inner identification with both of them is all that is understood
as yoga. s
34) From the material to the
spiritual plane our life is determined by values. We are capable of acquiring
values of any level thus abridging the time needed to progress or evolve.
J
35) The greatest inner
progress is made possible by acquiring the highest possible value and
expressing it in the lowest possible activity. J
36) The idealistic leader
developing others to work for the spread of the Ideal till this day remains an
ideal. The unidealistic coterie neither rises to the occasion of the Ideal, nor
refrains from shutting up the ideal and its leader in a forgotten cocoon. Often
it flowers in a succeeding generation. J
37) Man compels the Infinite
to his finite size if the Infinite offers him to outgrow his finite smallness.
The Law of self-preservation prevails. s
38) The only way the Ideal
can succeed is the unidealistic way. The Ideal moving to the inner world and
succeeding there will prevail over the outer conditions by its innate strength,
thus proving the Law of the unideal of the strong ruling over the weak.
J
39) Hence the Law of the
unideal is a more basic law than the dream of the 'ideal'.
J
40) Idealism pursues the
right goal through a wrong strategy. J
41) The Practical Idealist recognises
the right goal and the right strategy. J
42) The rule of the strong
prevailing over the weak is the right strategy as the life of the unideal was
made possible by the strength. J
43) In conditions of
scarcity, needs remain unmet. In conditions of surplus, things remain unused
fully. What continues to prevail is the unmet need.
J
44) To meet all the needs of
all the things given to us, life needs to be integral.
s
45) One cannot become
integral by converting scarcity into surplus, but by making the partial life
into a whole life. s
46) The discovery of an
integral life is at the same time the discovery of the Absolute in the physical
or the discovery that Ignorance is a greater power than knowledge.
s
47) We may arrive at that
point of discovery when we realise the Absolute and the relative are the same;
the only thing that differs is our view. &
48) For us to arrive at that
view, our mind should restore its lost link with its origin. &
49) The process of restoring
it is to begin seeing the contraries as complementaries. This process redeems
the mind from its subjection to thought, as thought is stunned and stilled at
this view. &
(Higher mind)
50) Light replaces thought
when the contraries during their process of converting into complementaries
lose their darkness and gain light. s (Illumined mind)
51) Our grand cosmic view
will still be interfered with the presence of light. Light itself can give
place to direct knowledge of intuition.
s (Intuitive mind)
52) Mind gains its power to
function in truth unhindered by the surrounding ignorance and slowly develops
the capacity to collect the truth of things together leaving out ignorance. The
collecting truth tends to restore its original relation by dissolving the
dissecting mind itself. (Overmind)
53) Mind in the process of
finding its origin loses itself, being a subordinate function of its origin. (Supermind)
54) For the VIEW
to
emerge we must dissolve the mind by discovering more of the Absolute in the
Relative. This view transforms the mind. s
55) We being matter, our view
of Matter changing, Matter itself will be transformed when it finds itself the
Absolute and the Relative simultaneously. s
56) This process really
begins with us when we find ourselves good as well as evil simultaneously. That
dissolves evil, turning us into the Good without an opposite.
s
57) Good and evil are of the
ethical plane in the mental domain. Pain and pleasure are of the vital and the
physical planes. To know our pleasure as pain, our sensitivity as insensitivity
is the beginning of this view in the vital and the physical planes. s
58) Sensitivities of the ego
are insensitive to the Spirit. s
59) Dissolution of the
present sensitivities will make the spiritual term in the physical sensitive to
existence. s
60) That sees the unreality
of death, contradictions and feels its origin is not Time but beyond.
s
61) To realise immortality,
one should lose the physical sensitivities.s
62) The immortals are
insensitive to the sensitivities of the mortals, even as we are with the
follies of the ignorant. J
63) Sri Aurobindo speaks of
one such moment __ a moment when pain hides pleasure behind __
when HE said HE felt sweet at the
temptation of the devil and His denial. HE was able to see
Krishna behind the voice of the devil. We must, as a starting point, see the
opposite behind each in some small measure. s
64) Perhaps not being
offended by the gross betrayal of faith before your very eyes and wishing to
make him an industrialist is an insensitive way of shedding the physical
sensitivity. J
65) That which understands
through an analogy is not pure intelligence but practical intelligence.
J
66) Existence is perfect from
man’s as well as the soul’s point of view and needs no hastening through
evolution. It is only from God’s point of view there exists a possibility of
hastening the spiritual evolution so as to extract a greater self-discovery and
a greater Ananda. s
67) Speaking of the
Transcendent Being that can uphold millions of universes, HE was not telling
us of what HE had learnt, but what HE was.
s
68) Expression of
appreciation rising to levels of adoration of another in the relationship of
intimacy and sweetness is to offend it. To consider it reasonable or to receive
it politely is not good behaviour but emotional squeamishness.
J
69) Work and Time move slowest
to physical people, fastest to spiritual persons. J
70) What is called surface
being is the whole body, mind and vital, i.e. the entire person we know of.
s
71) Maya limits, mind
divides, ignorance concentrates away from the knowledge, ego centralises. Ego
belongs to one birth whereas others are impersonal forces that continue.
s
72) To give up mental
initiation means mind must be saturated with Silence and must have lost the
power of its structure. Then the Force meets with Silence, which sustains all
activity, and is unable to pass through it. s
73) Silence creates the
conditions for giving up initiation but cannot direct the Force to the psychic
which is consecration. The aspiration of the being alone can do it.
s
74) The rare adventure of
raising the mind to the Supermind refers to the dispensing of the methods.
Methods are there to overcome the structures of the intervening layers. Should
they be dissolved in SILENCE, the mind can directly rise to the Supermind.
s
75) Selfishness has a
three-fold vision, outrageous, ordinary and benevolent. The same act done to
you, if outrageous, appears benevolent when you do it to another, while between
any two other persons, the same act appears neutral.
J
76) When you refuse an
outrageous responsibility now, it rarely occurs to you that you are forcefully
pushing away an unbelievable good fortune. s
77) The jungle law of might
is right holds good from matter to Sachchidananda. It is brutal to entrust the
strong with justice, is true, but it is equally true that till justice acquires
the brutal strength it cannot prevail. Sachchidananda does not rule in matter
when the mind is enamoured of it. It does so only when matter becomes
Sachchidananda. s
78) The physical charm of the
woman does not outlive her bloom; her inner charm is endless and prevails till
the end of life. Man asserts his love of bodily life by being enamoured of
woman. J
79) It pursues him not only
till the end of his bodily life, but retains its charm even when he becomes the
Purusha, jnata and Ishwara. J
80) The higher he rises in
the scale, the sweeter the charm is. He who dominates her physically declares
“a vast surrender is his only strength” when he rises to the Ishwara.
s
81) The Force retains its
nature or Swabhava of dominating the Purusha even after it becomes the Shakti.
It does not quieten down unless she is pulled. s
82) Power issues out of Force
when it moves. Consciousness is powerful even when it is static.
s
83) Consciousness comes into
existence only when it is conscious. Truth (existence) exists even when it is
not conscious. s
84) Existence knows itself
only in manifestation. The Absolute does not need to be self-aware to be the
Absolute. s
85) To be, to exist without
being conscious or self-aware, IT must be Absolute.
s
86) Integral Yoga aims at
being the Absolute in Non-Existence. s
87) If the absolute can be
Existence, it can also be Non-Existence. s
88) Sachchidananda is first
seen when we ascend to the Intuitive Mind as a whole. At the Overmind, it is
seen distinctly as Existence, Consciousness and Bliss. Moving into the Supermind,
we see them as a Trinity, one in the other two. The level of our discrimination
shows the level of our ascent. s
89) Reading The Life
Divine or comprehending Purna Yoga is possible only when our conception of
the finite gives place to a conception of Infinite.
s
90) The finite is the
Infinite’s self-chosen limitation. s
91) It is given to us either
to consider the finite’s rigidity and fixity as final or as one expression of
the Infinite’s choice. Choosing the former, man tries to understand the
Infinite by the laws of the finite, while the latter reveals God everywhere.
s
92) Contradictions,
limitations, sadness, illness, problems, inconscience, division and ignorance
reveal themselves as their opposites when approached from a conception of the
Infinite. s
93) While MAN is given the
power to make his future and choose a glorious one for himself, he insists on
living determined by the past. Maybe this too is another expression of the
Reality. s
94) It is possible for us to
conceive of MAN having multiple responsibilities -- CEO, leader,
father, son, voter, etc.-- but it is hard for us to conceive of the possibility
of Man’s consciousness being simultaneously Infinite and finite.
J
95) Discipline that can
overcome desire, ability to reverse the egoistic consciousness into its
opposite, plasticity to conceive of the Absolute and the relative as one,
perception that permits multiple statuses of consciousness simultaneously are
the tools of yoga. s
96) The duality of Purusha -
Prakriti enables the Purusha to withdraw from the formation and seek another
formation, exercising its freedom. s
97) To know that our present
human status is one of the many statuses possible for us with the status of
Brahman at one end and what we are now as the other end, is spiritual wisdom.
s
98) Such a spiritual wisdom
becoming an aspiration is a turn to Yoga. s
99) The settled turning of
the inner quest towards the realisation of that wisdom is tapas, yoga, sadhana.
s
100) To launch us on that
course, the attraction for that wisdom must be greater than the attachment to
human intensities. J
101) Attaining the Supreme
Reality involves two stages of stepping back and rising. As we can step back
into the witness self, it is possible for us to step back into the dynamic self
and from there rise to the heights through the self-giving and surrender of soul
and nature. &
102) The physical act of sex
for the sadhak is like the murder of the enemy for the primitive. As
civilisation has outgrown the enjoyment of cruelty at the level of physical
liquidation, the practising sadhak has to outgrow the enjoyment of intensity at
the level of physical contact. J
103) The Reality moves into the
Silence of Self-Existence when it ceases to be conscious of itself. For us to
step into that Silence, we should cease to be conscious of ourselves. It is not
enough that the thoughts cease. s
104) All-inclusive
concentration is a waking concentration, not the one in dhyana. &
105) To develop that
concentration in waking conditions, one needs the skill that makes work yoga in
everything one does. &
106) The self-oblivious
concentration in ignorance must be replaced by an equally total concentration
in knowledge __ knowledge of the Force of Consciousness __
which makes the psychic ever-present in the surface life. &
107) The physical sensation
that enjoys objects or persons by contact, the vital sensation that enjoyably
expands at the touch, the emotional longing and the curiosity to understand by
the physical mind are a bar to the all-inclusive concentration.
s
108) Moving from the surface to
the depth is to move from inconscient to the conscient part of our being.
Becoming conscious of either the Purusha or the psychic moves one to the depth.
s
109) The algebraic symbol
represents a reality. The symbol in the software itself is the electronic
reality. The Absolute contains in itself the universe. Its symbols are absolute
symbols, i.e. not direct symbols representing a particular manifestation, but
an absolute that can create anything. This is the inherent nature of the
Absolute that prevents the fixity we find in creation.
s
110) Mother speaks highly of HIS having
discovered the method of surrender. Any method will have the efficiency of man.
When the soul and nature surrender through self-giving, man has lost all
chances to exercise his efficiency. In the total absence of the human effort,
the Divine efficiency takes over. Hence it is the shortest route for us.
s
111) One way of classifying
another as selfish is when the other man refuses to serve your selfishness.
J
112) HE says Ignorance
is knowledge. For us to get hold of it at the point where there is change from
one state to another is revealing. Usually it is the tether end of our
expressive temperament. Also it comes out inverted.
s
113) The inversion is caused by
ego and mind. An unegoistic attitude and an effort to rise above the mind
momentarily will reveal the hidden secret. s
114) To be able to see that
secret is Jnana. To pass through that to the other side even momentarily is
yoga. The first is a mental effort and the latter is an effort of the spirit.
s
115) The bodily substance in
powerful motion creates emotion. J
116) The rarefied effort of
emotion to grasp the knowledge sparks by its speed. At that point it is mental
comprehension. J
117) Moving through several
further stages, the mental comprehension finds the knowledge inside itself.
Then it is at the supramental level. s
118) The spirit peeping out is
felt as rain-washed wonder outside, freshness in the nerves. The nerves opening
to the spirit or force charges the body with the energy of an elephant.
J
119) Subtle vision sees the
figure of the ego, the newly formed body of the higher consciousness when it is
sufficiently formed. s
120) A constant sense of wonder
inside is an indication of Mother’s Consciousness having taken a shape.
s
121) Continuous emergence of
new ideas, non-stop enthusiasm, a quiet sense of inner well-being are its
touches in the parts. The whole being responds with a sense of wonder.
s
122) Freshness, vigour, wonder
opening as a flash happen more readily and frequently in the subtle plane but
rarely in the gross plane. s
123) While at the peak of
practising consecration, one can find that those items where the emotions and
preferences are involved remain outside its purview. It never occurs to him
that they are left out. J
124) The measure of
consecrating an issue or a problem is fixed by the level of one’s general
consecration. You cannot fully consecrate something unless you are fully
consecrating every little detail around you. s
125) We give two opposite
definitions to loyalty and cherish both, one exclusive and the other inclusive.
To be affectionate equally with all the children is appreciable; while
exclusive devotion to spouse is adorable. J
126) Exclusive devotion
reaching a fine point of concentration without excluding others from his
devotion, expresses Infinity and its characteristic.
s
127) Surrender begins only when
you see the soul or realise it since it is the soul that should surrender. Till
then, one prepares for surrender by consecration. &
128) As the soul and nature
should offer the surrender to the Transcendent, the surrender that is begun by
the soul should mature and be completed by the nature. &
129) What we presently do is
the mental person remembering to consecrate each time, thus making the best
possible effort in our unenlightened condition. s
130) Man indulges mentally in
the impermissible areas. Yoga is possible only to those who choose to indulge
in consecration. He who finds the same joy in consecration and constanty seeks
it as man seeks mental fantasy, is mature for yoga.
s
131) Having tried in vain for
decades to understand God, man suddenly realises how this smallness can measure
that Immensity. At that moment, the long awaited KNOWLEDGE
dawns
on him, because this attitude of inability is the humility of mind.
J
132) Problems that are created
in immaturity can be solved when both are mature, but it can be better done in
silence than by exchange of ideas. This is true because the inner attitude is
more ready to iron out issues than the capacity for conversation and
communication is developed. J
133) To know one’s own defects
are the origin for others giving us trouble and coming forward to rectify them,
one abolishes troubles forever. J
134) It
is vital sincerity to realise that the unpardonable outrage done to you by
another has, after all, originated inside you. s
135) Expectation is vitalised
thinking. J
136) Tension is thought forced
by the vital. J
137) Impatience is the ignorant
body’s mental effort to know. J
138) Disappointment is the
discovery of the vital’s inability by the mind. J
139) Ignorant vital’s
enlightenment that it cannot act successfully is initiation.
J
140) Fulfilment is the act
where knowledge, force and result are in balance. J
141) Unless
the lowest faculty becomes otiose, a higher new faculty cannot emerge. For the
mind to understand without thought, the physical sensation should lose its present
aggressive
ness. J
142) Man’s uniqueness emerges
in its peak when he is fully identified with the Divine, with HIM or HER.
s
143) Infinity is infinite
expansiveness. Uniqueness is infinite concentration.
s
144) Uniqueness and Infinity
meet at the point of creation. Such meeting takes place at all levels.
s
145) The Infinite ONE and the unique MANY are always in
contact with each other, at all levels of creation and all moments of creation. &
146) To know the ONE as MANY and the many as
one is the Spiritual Vision. &
147) The MANY are in Time, the
ONE is in Timelessness. Both meet in Eternity. &
148) Man knowing the ONE as MANY and vice-versa
is in Eternity and is Eternal. &
149) It is the process that
reconciles ONE without a second and All is Brahman. &
150) It is the ascent or the
descent that can make one see the Process. Without the ascent one can see
either of the ends. &
151) Perception in Dhyana is
good, but by that we get a spiritual concept of the Reality. For ascent or
descent one should have the integral experience at some level.
s
152) The Rishi’s perception of
the ONE or the MANY is akin to the
scholar’s comprehension of the citizen’s right or the government’s obligation.
J
153) An ex-minister who is now
a citizen is one who knows what the government owes to a citizen, not the
ordinary citizen. J
154) The Ishwara delights in
the surrender to the Shakti because that enables the Force to become conscious.
It is HIS initiative to commence the evolution and His
readiness to complete it. s
155) The Vedic Rishis saw the
integration at the level of the physical. They saw it with their spiritual
vision. &
156) The spiritual term in the
physical being emerging and seeing the integration of all parts of being with
the spirit, having integrated one’s spirit at the level of the individual, the
universal and the Transcendental, is possible only for the Supramental
consciousness. &
157) The rival is the spiritual
co-worker in life. s
158) The enemy is the spiritual
guru in the psychological life. J
159) We can reach HIM only through HER because HE has surrendered
to HER. s
160) Trying to reach HIM requires a yoga
like HIS that seeks originally. s
161) A fuller appreciation of
the ABSOLUTE by the mind is capable of relieving the vital of its
most oppressive fears. s
162) Generosity when it loses
its true character becomes altruism in the service of ego.
J
163) Goodness unsupported by
originally true value, in any form, becomes a tool of the ego.
J
164) We are unable to stop
thinking or feeling about a thing because we are awake in the mind or vital.
Being awake in the soul, the ability to refuse the mental or vital activity
will arise. J
165) You stop thinking when a
certain thing is clear or a feeling is betrayed which means the awakening of
the soul comes from experience. J
166) For the soul to awaken
without experience in the mind or vital, there should be intense concentration
on the soul. s
167) Man’s concentration on the
soul is the extension of the Universe concentrating on the man. &
168) The tapasvi’s effort is a
miniature effort of the universe trying to evolve the spirit from prakriti.
s
169) Initiative to do good is
more of initiative than of good and in that sense is uncalled for.
J
170) No man is called upon to
take initiative beyond what is enjoined on him as his duty. In that sense duty
is good and the good stops there. J
171) The level of duty rises in
the scale of duty to oneself, one’s family, society, to the inner divine. The
higher a man rises, the duties of the lower levels are included in that.
J
172) The highest of duties is
to perceive no duty, as at the highest inner station one looks on the world as
God does and God has no ostensible duty by anyone.
s
173) Sat, Existence splits into
Brahman, Conscious Being, Ishwara. Mind sees Existence as Brahman (Atman),
Overmind sees it as Purusha, the Conscious Being, and Supermind sees it as
Ishwara. s
174) As the Absolute reveals
itself as Sachchidananda to Intuition, Existence reveals itself to mind,
Overmind and Supermind as Brahman, Purusha and Ishwara.
s
175) To the spiritualised mind
the Absolute and the relative reveal themselves separately; to the Supermind,
they show themselves to be the same. &
176) Ananda reveals itself as
Love, Joy and Beauty to the soul, the emotion and the mind.
s
177) While you are right and
just, sometimes you are wronged and that makes you flare up. It means you have
the form of rightness, not the content and that is why the vital rises in
revolt. J
178) A work will be most
successful if it is beneficial to both the parties and to the world since the
nodus of life lies in the meeting point of the Individual, the Universal and
the Transcendental. s
179) Knowledge and education
belong to several levels: Information and observation; ideas and understanding;
conceptual thinking; abstract thought; original thinking; complex thought;
imaginative conception or thinking; thinking of each in terms of another
(information in terms of the concept, etc.); creative thought; mature mind that
sees the possibilities in terms of actualities; wisdom that requires no
thought. J
180) The maximum the yogic
effort can rise to is the point at which man meets with something irresistible.
Achievements of life are possible within that limit. Already in the world, men
of similar irresistibility have attained a certain maximum progress over a long
period. With the power of yoga the same progress is available in a considerably
shorter time. s
181) To recover the original
unity between the superconscient and subconscient, man has to work through
Vidya and through Avidya’s consent in search of oneness. To seek the unity of
the individual, the universal and the Transcendent, man has to go below the
surface of mind, life and body. s
182) By crossing Ignorance, the
unity between the superconscient and subconscient is restored. Transcending
mind, the unity between the three Purushas __ the individual, the
universal, and the Transcendental __ is recovered.
s
183) Maya begins with
Existence, makes creation possible by giving the Absolute properties. Ignorance
begins with the Overmind, is a self-absorption of knowledge in the opposite
direction, makes self-concealment and self-discovery possible. Mind is a
dividing instrument, a subordinate action of Supermind, has created matter and
senses and acts as an instrument of Ignorance. Ego is limited to the
Individual, a separating force that reverses the direction and organisation of
energy. &
184) Thought, feeling and sensation
are unidimensional. On the surface, they cannot roll into one or integrate. In
the depth they integrate themselves. Thus to roll them into one is one way of
going into the depth. s
185) Opinion is of the mind,
attitude is of the mind and vital, motives are of the mind, vital and body
especially when they become sensitivities. He whose motives have become
physical sensitivities is an integrated individual, acting mostly from the
depth, never failing to achieve. J
186) General, full reliance on
Mother takes care of details of our life in that measure. Referring all details
to Her, done in a spirit of self-giving and devotion, makes for spiritual fullness.
Done so without that spirit makes life a round of silly methods which imprison
us. s
187) A problem-free life can
either mean greater progress than the level of life permits or the effort for
progress is well within the limits of energy. A life of problems can either
mean that the effort at progress outreaches the limits of life or the effort is
less than the energy. J
188) Controlling the desire is
behaviour, understanding its nature and desiring to give up the desire is
culture. The first is mental control of raw energy and the next is education of
the vital. Awakening the spirit in the desire and changing its direction is
transformation. J
189) Conscious desire lends
itself to transformation more readily than subconscious desire. The rule is the
same. Mother says those who are depressed are attached to depression. It is a
subconscious attachment. s
190) Prestige is conscious.
Honour becomes subconscious when it becomes a bodily sensitivity.
Transformation needs greater energy and transformation also will release
greater energy. s
191) In transforming honour,
one crosses the last hurdle of the psychlogical plane. In the biological plane,
it is personal, physical habit, subconsciously inherited habit and that which
was taken in from the community. An experiment in each area is worth the
effort. s
192) The nastiest bother you
have still has a yogic use. When you subject it to a prayer for transformation
such, as, “May my physical sensitivity be transformed into Mother’s Supramental
delight”, this prayer has the power to open the last door of your being and
release the automatic inner call. s
193) Non-stop prayer completes
work. Constant remembrance realises Mother. J
194) Aspiration is our part;
Grace is Her part. &
195) Aspiration is Agni in the
heart. &
196) Ego cannot aspire for
dissolution but the seed of light in the ego can. s
197) Whether we are awake in
the ego or in the seed of Truth, matters. s
198) The flame of Agni that
rises in the heart is extinguished by the tamas of the being. &
199) To keep the flame alive is
yoga. &
200) The being becoming the
flame is yoga siddhi. &
201) Agni that is released
grows to its stature to attain liberation. When used for transformation, it is
swallowed up instantaneously. For Agni to rise to full stature when
transformation is using it, the whole being should aspire.
s
202) What the wise man
understands over a life-time, the unintelligent man hears as a formula from
another as a mere garb of that wisdom. Still, the wise man in his greatest endeavour,
cannot communicate to that unintelligent man, or any other man, any more than
that crisp formula. J
203) Parts of our being are too
independent to lend themselves either to compromise or reconciliation. It is
nearly impossible for them to integrate voluntarily.
s
204) No part of our being can
control itself easily. They can be controlled only by a higher part.
Self-control is the measure of conscious awareness available.
s
205) Generally when two parts
differ, there is a conflict. The stronger prevails with constant tension.
J
206) Compromise is possible in
the measure the stronger overcomes the weaker. J
207) Reconciliation is possible
in the measure the higher part is awake in the lower part.
J
208) Integration is not
effected on the surface where compromise and reconciliation are worked out.
J
209) Integration begins in the
depths and embraces the surface when the spirit and nature are discovered on
the surface and the depth. s
210) Integration begins with
the essence and not with the external experiences. Integration is completed
when the experience gives way to the essence fully.
s
211) It is the psychic that
collects the essence and therefore integration begins in the psychic, matures
with the psychic of different parts merging together and proceeds with the
psychic consciousness turning into substance. &
212) At the last stage the
substance of the psychic consciousness is transformed into the supramental
substance, completing integration as well as physical transformation. &
213) Compromise,
reconciliation, and transformation are graded processes where the element of
compulsion increasingly gives way to the law of Freedom.
s
214) His yoga begins with
freedom, develops in freedom and is consummated in Freedom. That is why He said
the final law and the last consummation is Freedom.
s
215) The Absolute which started
its Play chose it in Freedom and therefore it is brought to its consummation by
Freedom. s
216) There is no stage of His
Yoga where authority, compulsion, or force can play a useful part. Disciplines
of all grades must be self-discipline only. s
217) Conflicts arise when the
form is ready and the content is not. A generous impulse, with no inner
readiness or material accomplishment, pushing to action results in conflict.
All conflicts will vanish when the content is fully there behind the form.
s
218) Release of aspiration,
Agni, gives a palpable sensation inside like hunger or pain. &
219) To nourish ancient grudges
is a direct invitation to the condition of that life.
J
220) Progress lies not in
knowing more and more but in doing fully what you already know.
J
221) Implementing 10% more of
the unutilised knowledge brings greater progress than raising your knowledge
high by 100%. J
222) Spiritual experience,
luck, and great accomplishments in individual life or in the national life
through the individual’s aspiration happen in two fashions: 1) a sudden turn
when events precipitate results, 2) gradual beginning as symptoms develop
steadily into accomplishments. J
223) When the atmosphere is
over-ripe and is waiting for the last stipulation to be fulfilled, it
precipitates at once. J
224) When the atmosphere is
ripe enough to receive, it develops gradually to accomplishment.
J
225) One time great results can
suddenly precipitate. &
226) Permanent endowments
slowly begin and steadily mature to show the first result which is the first of
a chain. &
227) A workable strategy for a
high goal is discovered by a genius. It is understood as an impossible one or a
gimmick. It is neither. It is very difficult but possible. The secret of Purna
Yoga of finding the psychic in the depths is one such.
s
228) Reversal of each plane
comes by committing what is abominable to that plane. In the psychological
plane one has to go against conscience; in the social plane one may be called
upon to break sacred values. In the physical plane breaking physical
sensitivity is necessary. s
229) Dissolving physical
sensitivity will be either like disgracing oneself or subconsciously forcing
oneself to do what his body has come to acquire as an inability.
s
230) Agni rising and dissolving
the conscience, disgrace and sensitivity is the only way to overcome it.
s
231) Mind’s reflex, body’s
subconscious habit, the vital’s joy of liking ensure the unthinking working of
parts of being. Agni is the soul’s secure instrument, rather its security.
s
232) Agni is the transforming
force but cannot direct itself. The psychic has to use it.
s
233) Consecration combines Agni
and the psychic direction. s
234) Agni is felt as a flame
and flaming urge while consecration is full of the quiet peace of
accomplishment. &
235) Surrender gives a
liberating sensation of increasing Freedom. s
236) Agni gives a ‘nervous
sensation’ __ a sensation as if it is passing through the nerves;
consecration is felt like a ‘mental’ accomplishment, while surrender gives a
sensation of Freedom for the soul. s
237) The system of SRI
AUROBINDO’s yoga is ‘rational’ in the sense that it is justified by the physical
result, vital joy, mental logic and spiritual peace and silence.
s
238) Lila has no analogy since
the Absolute has taken only one initiative, viz. the Lila.
J
239) The Lila is enjoyable to HIM though HE has initiated it
because HE can hide Himself whereas we cannot.
s
240) There is in us in each act
of creativity such a phenomenon where we can hide from our own initiative and
witness the play with a rare enjoyment. J
241) For this to be possible
the play must be in a lower plane than the initiative of creativity; rather the
plane of creativity must be in a plane higher than the plane of the play.
s
242) In such acts of creativity
which is Lila, the initiative is always HIS. He who chooses
the Infinite has already been chosen by the Infinite. &
243) The inner initiative in
the higher plane is always HIS while the external
initiative is from the man. s
244) The woman taking the
initiative and lying in wait for man is of that level.
J
245) Even when the Shakti seeks
the Ishwara, SHE takes the higher, inner initiative and waits for the
Ishwara to make the external move. s
246) Having taken the inner
initiative, and waiting for the outer initiative is to be creative at the level
of the Absolute. Wherever you reverse the order, results will wait till you go
back to the original strategy. s
247) Even that initiative in
the higher plane can be unconscious. s
248) The evolutionary effort of
one age becomes educational effort in another age.
J
249) Education that imparts the
full evolutionary significance and essence alone will serve that purpose fully.
J
250) The evolutionary effort is
physical which tries to know by the physical organisation of which it is a
part. J
251) What the physical knows by
empirical method, the mind takes a long time to understand even as the
subconscious in the body takes a long time to absorb fully as skill the knowledge
the mind has acquired. J
252) From mind to body, the
time taken is less because it is descent, while it takes centuries from body to
mind as it is ascent. s
253) When education succeeds
only in transferring the concept, not the full import of the evolutionary
essence, he who receives the concept further undergoes an ‘evolutionary’ effort
through subsequent experiences. J
254) The system of education
that can fully impart the evolutionary essence is not yet developed.
J
255) Education begins when
enjoyment stops in the ascent. Education is complete when the enjoyment is
complete in the descent. J
256) Understanding begins when
thinking stops in the ascent. Understanding is complete when the thinking is
complete in the descent. J
257) Drishti and Intuition are
complete in the ascent when understanding and drishti stop. Drishti and
Intuition are complete in the descent when understanding and drishti are
complete. s
258) Seeing each in all, all in
each begins in the ascent when knowing yourself as separate stops. Seeing each
in all, all in each is complete in the descent when knowing yourself as a
spiritual individual, rather an evolutionary individual, is complete.
s
259) Ceasing to exist, one
becomes the Absolute. Coming into Existence, the Absolute in one is
evolutionarily fulfilled in the descent. s
260) Desire in the descent is
Love in the ascent.
Ananda
in the descent is Delight in the ascent.
Consciousness
in the descent is conscious Force in the ascent.
Existence
(static Truth) in the descent is active Truth of ordered Being in the ascent.
s
261) Education gives
information, ideas and informs about the earlier world experience. It can
enlarge to include giving what the family and society now give, i.e., to give
the vital education as it is fully organised today. J
262) Theoretically it is
possible to devise an educational system that transmits the knowledge of the
physical organisation of the world. J
263) A universal spiritual
centre was created to directly give the gains of higher consciousness to the
sadhaks. The subconscious communication was there. The conscious part of it
stopped at the level of concepts. s
264) Creation of disciples who
can receive fully will change the world, said He. s
265) Is there an organisation
of educational system between the transmission of consciousness direct and
imparting information and ideas? s
266) It is obvious that only
those who have accomplished will be able to give. Those who possess HIS knowledge at the
mental, vital, physical level can give it to others individually.
s
267) Knowledge at the vital
level is direct energy.
Knowledge of the body is the skill that accomplishes.
J
268) Vital knowledge gives
Mastery of Life.
Physical Knowledge yields accomplishment. J
269) Should there be a few who
have HIS vital and physical knowledge, they can create a
system to impart that education. s
270) Maybe the world is now ready for