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

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 that educational system. s

271)     Consciousness does not allow itself to be organised; knowledge does. s

272)     The highest ORGANISATION permits is work based on knowledge.

             The physical organisation now existing will allow itself to be organised till it reaches a mental organisation. Beyond Mind the law is Freedom, not organisation. s

273)     Organisation presupposes a repetition of systems, rules, procedures which is possible as long as there is one fixed centre, either ego or individuality. J

274)     When multiple centres of action __ each in all, all in each __ are created, organisation gives way to free choice. J

275)     A collective organisation of sorts is always possible when the collective is still in the realm of mind, though it is spiritual mind. s

276)     Thinking increases the strength of what you think of. Thinking of a problem creates strength for the problem. Instead, calling increases Mother in you and helps solve the problem. s

277)     Man desires mastery over men and struggles for years overtly and externally in the field of action. Shifting the field of action inside, if he struggles to overcome that thought or desire, he can achieve it easier and in shorter time. s

278)     The greatness of civilised living that feels a shame in intruding into the property rights of others, pleasant emotional security of the home and avoids calling into question the integrity of another, is best valued only when you have to struggle to restore it and protect it from intrusion. J

279)     When an obstacle persists in spite of your best efforts, it is time you realise that it represents a quality of yours either directly or otherwise. s

280)     The ever-present is eternity. s

281)     Grace repeatedly and insistently comes through the bitterest point of life, when it wants to transform you. &

282)     Those who rationalise Grace, invariably do so after the event, not before. s

283)     New scientific knowledge first comes to the research laborato-ries when the nation hails the breakthrough. Next it is commercialised but kept for the uses of the army in view of its cost or secrecy. Like the computers of the 60’s, it next makes itself available for the very rich or big companies. Finally in a cost breakthrough it reaches the masses.

             Spirit reaching the Brahman is a research breakthrough. Knowledge convertible to use is mind reaching it, analogous to the military using it secretly at prohibitive cost. Brahman reaching the vital is the financial elite using the facility. Body rising to be touched by the Brahman is the masses using the tech­nology. J

284)     Shifting from ego to psychic, reversing the inward-moving selfish forces to outgoing universal forces, changing the concentration of the universe in the individual to man expanding to the limits of the universe, going into the depths and understanding without thoughts, releasing the Agni in the mind are similar movements or movements with the same results and a first step in yoga. s

285)     Agni of the spirit releases it. Agni of the psychic transforms. s

286)     As the spirit is unchained to prakriti, it can move towards freedom. The psychic is of the prakriti and cannot aspire for freedom unless it takes the special effort to move into the spirit. s

287)     A strategy cannot work successfully by explaining it to him through whom it has to work. J

288)     The effectivity of your progress depends not so much on the effort you take on the practical side, as on the knowledge you have of the negative side to the point of having a mastery over it that gives the power to reject it. J

289)     That which causes fear to (human) vital consciousness, brings vital knowledge to a consciousness that is free of the human context. It even brings freedom to the vital being. J

290)     The exact stamp of repetition of acts or their form is inescapable in life. In Mother too they do repeat, but repeat with a difference. s

291)     In Mother, descent is constantly there. Man’s part is the ascent which he rarely undertakes. He has the wisdom to construe the aura of descent as a result of the ascent which he has forgotten to undertake. s

292)     NoY AWmT T¬j§Vôˇ must still take initiative to aspire. s

293)     The right of not aspiring is not given to any human soul even after identification because identification also has several levels before becoming complete. s

294)     When the ego is dissolved, She takes the initiative in us to act but with the disappearance of the ego transformation is not complete. It only begins at that stage. s

295)     Ramavatar’s monogamy was followed by Krishnavatar’s _XdˇĂűP. J

296)     As monogamy, a form of the institution of marriage __ a creation of the society __ has nothing inherently spiritual in it, the Avatar has abandoned it in his subsequent avatar. J

297)     Maybe each generation that aspires for psychological fulfilment in the subsequent generation also aspires for its spiritual growth through the next generation. J

298)     Psychological fulfilment is the continuation of the old endowments while spiritual growth is by contradicting the old. J

299)     Conscious spiritual growth can be accelerated by seeing the ‘ignorance’ of the next generation as ‘wisdom’. J

300)     A party choosing its ‘mortal enemy’ as its leader is the surest sign of Mother’s Force being at work. Such acts will have their own symbolism in Mother’s area of life. s

301)     Instead of responding to incoming grace, we respond to its social reaction with the result that grace goes unheeded. J

302)     The power of the decision at any time sums up all the opportunities that came one’s way till then. J

303)     If we divide the cream of humanity as perfect characters with flawless natures and good-natured idealists with an area of irresistibility, yoga will find the first dead and the latter fit enough to receive all the yogic rewards in life and not in yoga. J

304)     Those who meet with great success in yoga are not from the cream of humanity, but from the cream of ripe souls. s

305)     Ripe souls in society are mostly misfits, rebels, refractory individuals or at least with one major social disqualification. J

306)     The disqualification here becomes the key to enter soulhood. J

307)     When something comes to you asking to be destroyed, you invoke Mother’s Force to alleviate its ‘suffering’. That way you will increase your suffering. &

308)     For consecration to be effective, our perception of work should change. Presently we think we are doing things and when things go out of control, we say it is ‘God’s Will’. It must change to include our own acts as ‘God’s Will’. s

309)     Man is created by God as His Instrument but the ego made him its own instrument. To restore man to God as His instrument, yoga resorts to consecration. s

310)     All failures of man are not failures of God because they are the failures of ego. Man’s failures are God’s successes. J

311)     In the measure man refuses to fail, he becomes God. J

312)     His ego succeeds during the phase when man has to progress through the growth of his ego. s

313)     Consecration in yoga organises the failures of his ego. J

314)     Before discovering the world as a Marvel, one must be able to see that it is not he who acts but it is HE who acts always. Conceptually or as an abstraction we do have that knowledge but it should be our perception. s

315)     We identify ourselves with our diseases and feel a pang when they threaten to go. The subconscious identification with our misfortunes is so full that we refuse to part with them. s

316)     Either when the disease or misfortune runs its course, or when we reach the knowledge that disease is as good as health or misfortune is as great a blessing as good fortune, it leaves us. s

317)     He who refuses to part with a disease or misfortune invokes a value in support of it, a value of sentiment like loyalty or duty to something or someone. That is how the universe comes to us as values. &

318)     In giving up some habits, persons, and values after taking to yoga, we follow certain rules, codes, disciplines. We do not always follow the same practice in taking up some habits, taking to persons, espousing some new values. Nor do we rigorously follow those rules in repeating what we already possess as habits or character. J

319)     Realising the Absolute in the body means, the body should cease to function through sensation and habit and must have passed through the stages of functioning through emotion, thought, understanding devoid of thought...Knowledge, Ananda, consciousness and penultimately through an Existence that is not conscious. s

320)     At the final stage, body should have ceased to function even through Existence in manifest substance, i.e., the determinism of the Absolute expresses directly without the need of any of the media created from Existence to sensation. s

321)     In that case a clear understanding of each stage of creation realising every higher stage will be of great help. J

322)     Also, it helps knowing how each level of creation realises the 12 attributes of the spirit, viz. Silence, Peace, Immortality, Infinity, Goodness, Truth, Beauty, Bliss, Light, Love, Power, Eternity. J

323)     The Vital realising Love, rather transforming desire into Love, starts giving instead of taking.  s

324)     Body realising Light, apart from glowing, changes its subconscious behaviour into conscious behaviour. s

325)     Overmind realising Supermind sees all in each instead of seeing only each in all. s

326)     Overmind seeing all in each is the perception of the spiritualised mind where the other is seen inside us as a mental figure. s

327)     Body seeing all in each __ realising the Supermind __ is to see the other man standing before us as we feel ourselves; the other man is felt inside us. s

328)     Mind realising Silence is realising the spiritual aspect of Silence. It is felt as stillness of mind. This is spiritual silence in the mind. s

329)     Mental silence is mind losing its structure of understanding. s

330)     Abolition of Mind is the being losing its structure of dividing mind so that its function is taken up by the vital. s

331)     Abolition of Mind and Vital makes the Body think and feel doing duty to Mind and Vital. s

332)     Abolition of Body is the stage where the substance of body becomes the supramental substance, where the supramentalised substance includes all the capacities of all the levels in between __ body to Supermind __ by dispensing with them in their original form. s

333)     Seeking outer human relations before having the inner relation with its corresponding aspect is called human initiative. And it is the sources of all human problems. J

334)     Trying to benefit by the capacity of people or things that you despise will have the opposite effect, even when the external attitude is sweet and pleasant. J

335)     Should a person or a thing yield its material benefit or spiritual blessing, one should have the appropriate adoration towards him or that. J

336)     Should the socially high benefit from the socially low spiritually, it should realise it is spiritually low. J

337)     An act of condescension will have the opposite effect since the socially high being spiritually low makes it lower than the really low. J

338)     In all acts of receiving, sincerity means realising its being at the low end. J

339)     Compassion is that strength of spirit which can give to the undeserving in such a fashion as to benefit it fully and not permit it to hurt the giver. J

340)     To know how the waste is fully utilised by the environment is to have the integral knowledge of the material surroundings. J

341)     True humility is to realise one’s apparent high position makes him lower than the lowest as he is in a position to benefit in several ways __ spiritually, mentally, socially and materially __ from those who are in lower positions. J

342)     As each man in society, better still in life, needs the service, help, blessings, of every other man in all social strata, he must realise that in that respect he depends on them. Dependence is subordination of the lower. J

343)     To have an integral knowledge of the society that impresses upon us our total dependence on it, is to acquire social humility of the highest order. J

344)     Spiritually the dependence on the environment is total. To realise it fully is to achieve spiritual humility. J

345)     Mother who could have been free of the invading social atmosphere, chose to let it rule, expressing the highest order of spiritual humility. s

346)     The selfish man cannot bring himself to give. When he transforms his selfishness into selflessness, it is not easy to find people or causes that are deserving. Hence the giving of the unselfish man is necessarily indiscriminate. J

347)     As aspiration sets a limit to progress, rejection too sets a limit to progress. s

348)     Aspiration rises in intensity by the force of rejection accomplished. s

349)     In the absence of rejection, aspiration loses its intensity. Should one succeed in aspiration in spite of absence of rejection, the benefits will be absorbed by the material that should have been rejected. s

350)     Man is always too indulgent to himself even in matters of discipline which he has chosen. Rarely we find cases where man is too severe with himself. This is a folly or blindness created by the absence of realism. J

351)     The too severe discipline under which man puts himself creates openings for unalloyed exploitation by mean forces. Instead of weeding them out, man tends to increase the severity of his discipline which is a needless self-torture. J

352)     The right balance between inner discipline and external culture eliminates the exploitation. J

353)     In the absence of that balance, initiative based on common sense will lead to the weeding out of suckers. J

354)     Desire can be transformed only where it is strongest because only there energy acts. Weak desire cannot be transformed as transformation needs maximum energy which a weak desire does not have. J

355)     The best period for transforming desire is youth, as desire is strongest then and is almost irresistible. J

356)     Those who can say, “All my life I have given to a cause”, achieve for all humanity. J

357)     The distinction between an enjoyment that is a must and a dissipation that needs to be avoided is indicated in life by that seeking you or your seeking it. J

358)     In the mind the same distinction exists between satisfaction and fulfilment. J

359)     Body shows the same by release of excess energy and a feeling of exhaustion. J

360)     Satisfaction fills in one part of the being that directly acts, fulfilment spreads to the whole being. J

361)     Being soft to another in matters deserving punishment, man is only being soft to himself, his weaknesses, his preferences. J

362)     Vital generosity is of that character __ of being generous to oneself __ while spiritual generosity is truly generous to the other person. J

363)     In Sri Aurobindonian language, even that lends itself to be interpreted as generous to one’s own spirit. (The Supreme is the greatest Egoist.) s

364)     The civilised man who cannot ask for a free meal or a free gift, does not hesitate to rob another of his right by seeking stolen pleasure. Man becomes truly civilised only when he denies himself stolen pleasure. J

365)     The cultured sensitivity is hurt even by legitimate joys if they wear an appearance of stolen pleasure. J

366)     If the seeking for fame is the last infirmity of noble minds, the cultured sensitivity is the last human barrier to transforma­tion. J

367)     In the state we are in, even when Grace arrives, we are the unconscious recipient of it. After the completion of surrender, we become aware of it. s

368)     Conscious receptivity of Grace is the only condition in which yoga can be undertaken. s

369)     Perversity, falsehood, etc. are like human bacteria. To destroy them mercilessly is a service to humanity. Often it is a service to those qualities that come to you so that you may destroy them. s

370)     Mother’s vibration spreads surely. Only that it chooses a medium least resistant or most receptive. s

371)     The impersonal, subtle plane is least resistant; fields of personal action are most resistant. s

372)     Lila, self-concealing, self-discovery, the joy of the play, are there not only to the Brahman that creates the world, but each time you cross into another plane, these opportunities present themselves. s

373)     Moving into a lower plane, it is the joy of the criminal’s success; moving into the higher plane, it is the creative joy of shedding the physicality in human relationship in favour of higher affection. Both are shrouded in clandestine activities. J

374)     The entire romantic literature of the world is the male seeking the female outside the sanction of social norms. Even within wedlock should one move into pure affection, he has to escape the dark net of sanctioned, psychological values to reach that affection. J

375)     A dazed mind overwhelmed by fortunate, good circumstance is a mental symptom of Grace, as rain is the material symptom of Grace. s

376)     Man, endowed as he is with irresistibly running thoughts, even one of which can cancel Grace, can only receive Grace by being dazed. J

377)     In the rare moments when man without volition moves in the opposite direction to his nature __ miser’s generosity is an example - the vital exhibits readiness to receive Grace. J

378)     Kuchela was dazed, the villagers were honest, I was sent to Sri Aurobindo’s Room, the inheritance was refused, dissipation stopped its offering, hostile and negative forces offered to withdraw. All these are expressions of Grace in one way or another. s

379)     Incoming Grace releases Himalayan energy to achieve or to fight hostile forces. s

380)     Parent and child being oppositely constituted, each will have the very opposite of emotions to the other subconsciously. J

381)     To know that one is ripe to receive Grace, even the ultimate Grace, is not given to anyone. s

382)     Having known it and received it, it is the rare few that espouse the humility needed for that Grace to be abiding. s

383)     To be able to see the future incidence of Grace in oneself, better still in others, is to be in touch with the action of Grace. s

384)     In moments of Grace, mind is prolific with original ideas. J

385)     If  harmony and Freedom are the hallmarks of enjoyment, know that Freedom may be freedom to hide yourself from the inherited environment of the past. J

386)     Long after the accomplishment of a thing, man is unable to know the process of it. But mind is capable of wanting to know the process before accomplishment. J

387)     In theory, mind can succeed in rare cases. Should it do so, it will be like the memory of the future, knowledge of the future. J

388)     Affection of the highest type, affectionate gratitude rarely felt, defy the rules of spirit, as they are codes of emotions and not that of spirit. J

389)     A feeble decision to destroy the perversity that pervades the atmosphere brought down a shower of Grace unknown in 40 years. s

390)     Transformation converts low energy into high energy of greater quantity, as one expression of the finite turning into Infinite. s

391)     Reversely, transforming a higher opportunity into a lower use shrinks the energy enormously. J

392)     Man exhibiting a willingness to move upwards will not find the needed energy lacking as the change generates all the energy called for. J

393)     Enormous energy is needed to change into a higher plane when you force your unwilling nature to change against its settled motive. J

394)     For the social man, the Infinite Energies of Divine Joy are hidden in the emotions of shame and honour, the one physical and the other psychological. J

395)     Losing the sense of shame, the energies released are vitally expansive delight. J

396)     By dissolving honour in preference to divine freedom of the mind, what is released is the mental infinity, infinity of understanding without thought. J

397)     It is only the understanding that needs no thought which can see the spiritual role of the criminal and the harlot. s

398)     Enormous material prosperity in the physical plane can be easily created by expansive ideas of the mind and vital because it is a process of descent, a process of mind creatively acting on matter. s

399)     Any scientist who is emotionally identified with his field (fission or pollution) __ can stop the radioactive fallout or clean the earth’s atmosphere, can overnight change his field when he raises himself to levels above mind through mind-transcending ideas. J

400)     Creativity is to bring the higher field to the lower planes. J

401)     Sadness is the concern of the higher plane for the lower. s

402)     The lower expressing the higher is ascent. s

403)     The higher coming down as the lower is the descent. s

404)     The lower expressing the lower is unconscious Force in active expansion, either as creation or dissipation. s

405)     The higher in its purity is immutability. s

406)     The criminalisation of politics is Force coercing consciousness to become unconscious. s

407)     Humility is not a weakness. It is the strength of the greatest who knows that before the Great he is a cipher. s

408)     The discipline to go into the depths is the totality of a part or the totality of the whole surface. s

409)     Enquiry is an intellectual method. It takes us into the depths at its point of perfection or fullness. That leads to Nirvana. s

410)     Dhyana, unlike the structure-dissolving method of enquiry, collects the energy in the thought or mind by concentration. At its fullness the depths open to reveal the Manomaya Purusha. s

411)     When the entire energy of the surface __ thoughts, feelings, sensations __ is collected at one point, the surface gives way to the depth. When that energy is directed at its essence, the psychic, it emerges. This is consecration. s

412)     The depths do not open to any method that is not capable of saturating the surface in one way or another. s

413)     There need be no method if the seriousness of purpose reaches its fullness. s

414)     Sri Aurobindo tells us of the physical organisation of the world and pleads for the Supramental organisation next, instead of the vital or mental organisation, because the physical organisation is really the mental organisation, as matter is the creation of the mind. s

415)     Man responds to God when God has chosen him.

Man responds to man’s human interest fully.

Man turns away from one who is interested in his reaching a higher goal.

Man will respond to man fully for a higher ideal if God in man takes interest in him. s

416)     What achieves is not the method; but the preparedness or the atmosphere.

The method achieves what the atmosphere has made possible. s

417)     A man’s world is very narrow mentally and physically. Psychologically it reduces to a few dominant emotions or the persons representing them. J

418)     That which connects man’s psychological world to his spirit is his motives. J

419)     His consecration or surrender can become entire if only he can surrender his motives or surrender his dominant emotions. J

420)     By converting those relationships into pure Ananda or pure consciousness, he achieves the ultimate aims of Satchidananda in him. Otherwise they remain ego and desire, or degenerate into petty desire. s

421)     The most powerful practical ideal can only be in the plane of the most powerfully lived segment of life. Today, for the entire humanity, that segment is money. J

422)     Presently it is reached from below making money, Mammon; reaching it from above, it will reveal itself as a Force of The Mother. s

423)     The highest ideal or attraction adoringly followed without the selfish sentiment espousing it to the point of becoming a passion, can be given up without regret, since regret is an expression of passion. J

424)     When you cut the external relationships to one tenth or one hundredth without the corresponding inner detachment, the existing relationships, however meaningful or not, have a way of condensing all the intensity into them, thereby retaining the status quo of the content. s

425)     People in positions of extending patronage of any kind, by an inverse logic, generally tend to grow mean. Generosity is that quality which defies this tendency. Nobility grows nobler and humbler in these situations. J

426)     One who has overcome his ego by self-discipline in any area, can still be under the social illusion of age, relationship, etc. Submission on those scores to egoistic people will be disastr­ous. J

427)     Correction of past errors is essential for further progress. Human logic circumvents the law by letting the past errors be submerged under a greater sincerity of the present. J

428)     Mother calls this ‘process’ increasing the dose of consciousness. SHE never asks people to correct, but delivers them Grace by increasing HER attention. &

429)     By a certain discipline, He says, one can go below the surface mind. That discipline can have the following steps:

__ Never to regret the past.

__ Never to cherish anything of the past.

__ Not to understand through any partial faculty of the mind such as opinion, preference etc. &

430)     Waking concentration is comprehensive concentration, i.e., to be concentrated at all points equally and simultaneously. &

431)     Jealousy rises not only when a compeer rises but when a man lower in position rises to catch up with you. J

432)     Social status is not the capacity to possess wealth and comfort, but it is measured in terms of your equality with the high and distance from the low. J

433)     The principle of constitution is the same from Satchidananda till the Inconscient. In different planes it reveals itself differently even in the reverse form but the basis remains the same. s

434)     Mind taking the other man’s point of view is a great progress in the mind-transcending direction. But the scope is still within the range of the mind. s

435)     The physical mind is dense; the vital mind is partially subtle and is less dense; the thinking mind is fully subtle. It is here the lost identity with the Supermind can be recovered when thought loses its partial nature and rigidity. s

436)     For the mind to recover the lost connection, thought must tend to intuition, losing its subjection to senses and preferences for partial stances - opinions, etc. s

437)     The outside forces touching you sorely is not so much the outside taking initiative to touch you as the yearning of your inner being for self_discovery, seeking the instrumentation of the external. s

438)     Absence of movements __ thoughts, emotions, motion __ makes the body and its parts still. Absence of inner initiative makes the inner being still. s

439)     Stillness of the being, force ceasing to express, turning its direction to consciousness, stilling its inner movements, losing its structure, aspiring for the higher new structure of the consciousness, emerging out of self-absorption, changing the involution into evolution are the stages for the Inconscient to become the Conscient, Non-Existent to change into Existence, and the Insensibility to become Ananda. s

440)     One meets with the sea at any point on the coast line, not necessarily at a famous beach. Even so, Brahman can be seen in anyone, not necessarily in the saint. s

441)     Preoccupation, mental or emotional, is the ‘laziness’ of the dynamic man. s

442)     Feeling an ideal makes it real, far more real than understanding, while losing it makes a world of difference. In yoga they have the difference between jnana, bhakti and karma. In Mother’s yoga they are consciousness, delight and existence. s

443)     Surrender is incomplete when one part or a portion of a part has a reserve. A complete surrender may still be imperfect. s

444)     A complete but imperfect surrender will move and deliver whereas an incomplete surrender will be a non-starter. s

445)     Relaxation is subconscious preoccupation. s

446)     Poise of complete surrender is announced by a descent. The converse is not always true. s

447)     Descent occurs due to various reasons, the main one being Grace. Poise of complete surrender is one of them. s

448)     To offer our difficulties to the descent is to dissolve them and create a structure that attracts a permanent descent. s

449)     To shift the outer activities, the inner one should have outgrown the outer by understanding, detachment and saturation of repetition. s

450)     As each part of the being is infinite, there is no automatic outgrowing the need for the outer activity. s

451)     Outgrowth is a limitation set by the being for each part. The limits can be varied either way by a choice of the being. s

452)     An act of dissipation abridges the result in proportion when the act is within the plane. For one who tries to rise to the next plane, the same act of dissipation totally cancels his effort. s

453)     Achievers think of the work; non-achievers think of results. J

454)     He who works for perfection in content, wanting to impress those who are perfect in form, defeats his higher purpose. J

455)     Should he succeed in impressing them, he would have failed in his true endeavour. J

456)     The hold of Form on the social consciousness is so great as to infect the content. J

457)     The surfacing past in the mind truly belongs to the physical consciousness, particularly its ego part. s

458)     It is obvious that imperfect human instruments cannot produce perfect practical results. At best such an endeavour
reveals the extent of imperfection.

459)     It is possible to abridge a 5 year project in 5 weeks even if the original 5 year period is an ambitious target, if past consecration can touch the depths. s

460)     Of all the efforts, man finds the psychological effort the most formidable. s

461)     Social development made great strides in this century when the society realised the truth in the yogic idea that the negative expresses the unexpressed part of the whole which the positive is not capable of expressing. s

462)     The perfect skill, the complete consecration, living fully in the present, moving into the depths, and the several other disciplines of yoga bring the energy of the infinite into the finite to discover the former in the latter. s

463)     Only the Infinite can recognise the Infinite; so it is either the Jiva or the psychic alone which reveals the Infinite in the finite. s

464)     Complete emancipation from physicality is indicated by inability to use force or might. Nor can he use any social or psychological force that represents physical prowess in one form or another like administrative power or money value. s

465)     Tolerance tolerates the intolerable. Patience permits out of a higher understanding. s

466)     People having differing sets of values or working at cross purposes will be able to achieve in a project what is less than possible. Their maximum accomplishment will be the minimum possible in the project potentials. J

467)     Work relationships endure; emotional relationships do not last that long, since sooner or later the tendency to dominate or exploit rears its head. Even in its absence, emotional relationships last only as long as the intensity is there; and intensity, by definition, is short-lived. J

468)     Intensity in emotional relationships or in any other situation can last forever, if constantly higher intensities are sought after. J

469)     If courage is in proportion to the distance of the project, faith in an impossibly great project is in inverse proportion to its distance. (Harlan Cleveland) J

470)     Freedom in any measure, rights that are never dreamt of, wealth of high proportion, if given to anyone to whom it is not due, will be readily received by him as if it is his prerogative and privilege. J

471)     Even when the power of ego dies either due to age or due to retirement, the charm of money and power remains. The character of ego is ever living even if its power is outlived. J

472)     He who works against his own ideal but longs for the result proves the theory of an awakened mind, alive to the ideal, accompanied by an active vital. J

473)     He who exhausts his potential can rise to the top of his plane. To rise above that plane, he must exhaust the potentials of the plane in him. J

474)     Dissipation maintains the equilibrium of energy in the body. J

475)     Giving up dissipation without acquiring a higher discipline will result in disequilibrium. J

476)     No man can accept a discipline that would absorb the energies which would be otherwise dissipated, without raising his level of living. J

477)     Giving up dissipation necessarily means acquiring higher discipline and moving to a higher level. J

478)     To convert irresistibility into irresistible aspiration is a vast gain with unparalleled results, but still, it is not to possess the yogic force. J

479)     Irresistibility converted into complete control issues the yogic Force. s

480)     Irresistible force of desire converted into Force seeking to be conscious on our determined initiative is transformation. s

481)     Our determined initiative at that stage is possible only when the egoistic initiative is surrendered. Then such initiative is Mother’s Initiative. s

482)     Our surrender to Her is inclusive of surrender of irresistibility, surrender of initiative and is the beginning of Her Initiative. s

483)     The Poet sees the universal truths in life events and finds linguistic figures for their expression as poetry. s

484)     Mother’s organisation is not the structure of external organisation but the psychological system of Mother’s value accepted by the central person. s

485)     All the others would only offer discipline appropriate to their position in society. J

486)     In the measure they voluntarily respond to the Mother’s discipline of their leader, the Mother’s organisation is born and is effective. s

487)     To expect members of such an organisation to accept Mother’s discipline is to put the cart before the horse. J

488)     In practice it will be a transformation from social organisation to Mother’s organisation through the inner initiative of the leader. J

489)     The second generation of wealth, political power, organisational advantage enjoying disproportionately higher privileges is natural. Only that it should be matched by a disproportionately higher discipline than the first generation. J

490)     Irresistibility is the power of the Force, not the power of the ego. It expresses through the ego. s

491)     Ego has no innate power, but it has an innate organisation and direction. s

492)     The power the ego has is the power of its own organisation, not the power of the being or the power of Consciousness. s

493)     Nostalgia can at best be a sentiment but cannot afford to be a goal to be sought after. J

494)     Not to feel outraged by an outrageous act is partiality. J

495)     To justify it is injustice personified inherently capable of cruelty. J

496)     To know the knowledge of Ignorance one needs to have tasted what knowledge is. s

497)     Service is a loving relationship of voluntary subordination. J

498)     To offer it to unrelated people is to throw away one’s energies. To give it to those who look down upon you is the surest door through which ruin can be invited. J

499)     Perfection in numbers is primary, that in language is secondary. The same in thought or concept is a complex tertiary level of perfection. J

500)     Perfection in an act is the final level at which human perfection can find expression. J


501)     A substantial minority of people have become social beings. The rest are under social authority. The rare few have become  psychological adults. There were only two evolutionary adults.µ

502)     By responding to an incentive, one can make progress only in his own plane. µ

503)     To rise to another plane, one must respond to an ideal of this plane. µ

504)     He who seeks the opposites — higher goal and lower method — is in the plane of contradictions. µ

505)     All great changes in the society are brought to the next generation through members belonging to the lower levels of the society. µ

506)     The success of the revolution depends upon the humility of the society in general, the top stratum in particular, in adoringly accepting the leadership emerging from a lower level. s

507)     To recognise the highest potential of the lowest layer of the society is a sure way of raising the society. s

508)     Mind has to recognise the superiority of the body to release the fullest potentials of the spirit. s

509)     Integration demands more from the less. s

510)     It is possible for us to see our moving from the lowest concentration to the highest and vice versa. To structure our life so as to make it naturally move from low to high concentration is to accept yogic status of life. s

511)     To accept the high wherever he sees it is possible for man. Having accepted it, to discover his own superiority to it is usual for him. s

512)     To accept the high in the low is man’s inherent magnanimity; also it is his innate tendency to rise with the high. s

513)     To feel superior over the high he has accepted is out of human capacity for analysis; also it is his natural tendency to self-assertion, rather, self-affirmation. µ

514)     The energy required to spiritually solve all your minor and  major problems is the energy required to make one movement in yoga.s

515)     By making all movements movements of yoga, one initiates himself into sadhana. s

516)     Mother begins where man ends.

Mother begins where man invites Her.

Man’s effort is an expression of his ego. His effort is fully in place, but not all by itself excluding Mother. The right place for his effort is after calling Her inside and letting Her work on him.&

517)     After calling Her inside, his effort will be a hindrance, if he is a perfect soul. For others, the effort is necessary after She comes in. Truly the ‘effort’ is to receive Her Force which is an intense enjoyment. s

518)     The finest of friends will let you down, betray and turn against you; excellent projects will prove to be empty projects; Himalayan support will change into Himalayan opposition, if you are wedded to a principle of betrayal or are in love with one who finds fulfilment in treachery. µ

519)     Generosity and magnanimity of the mind in human relationships will turn out to be stupid suicide in the spiritual plane.s

520)     Human beings see with the mind and can respond to magnanimity occasionally while the ‘spirit’ in man sees through a generous gesture his vulnerability and wipes him out in a trice. s

521)     Man achieves in discipline, relaxes in dullness or dissipation; those who achieve in perfection can also relax in perfection. µ

522)     Security destroys pugnacity and dissolves defensiveness. µ

523)     Security of one plane generates softness in the next higher plane.µ

524)     Security is saturated strength whether it is in the physical or vital.µ

525)     Security in the physical material plane, gives rise to faith in the subtle physical plane. µ

526)     Vital attachment, among other things, expresses lack of mental clarity about relationships. µ

527)     Absence of vital attachment induces the search for material security. µ

528)     Lack of an endowment in one plane is compensated, with a greater intensity, by a corresponding endowment in a lower  plane. µ

529)     Man has several relationships with other men of which love is one. The relationship of a soul with another soul is love. µ

530)     The soul cannot have non-love relationships with other souls.µ

531)     Man has to convert his relationship with another man into love, whereas between souls relationship is itself love. µ

532)     A prayer for an event can be effective whether it is simultaneous or before or after the event, because the time sequence in the subtle and material planes is not the same. s

533)     Wealth or knowledge or spirit in abundance in later years can dissolve the malice, rancour, grudge of earlier years. µ

534)     Any high endowment in sufficient strength can neutralise any low endowment however long it has been there. µ

535)     To create work because the instrument lies idle is to organise creation backwards. Still, achievements like high poetry sometimes issue out of it. µ

536)     In relationships what matters is the attitude, not the basic endowment. µ

537)     Perfect attitude, in extreme occasions, can make basic endowments deliver the opposite. µ

538)     Adoration issues not for a highly placed personality nor for an ideal HE represents at our level. µ

539)     One adores another of his kind who is perfect in his eyes, desirable to his emotions and within reach of his touch. µ

540)     The Jagatguru is the Guru, not the human guru; but the jagatguru must be discovered in the human circumstances. s

541)     The heart does not issue an impersonal emotion, nor does the body feel drawn to one whom it cannot touch. µ

542)     The jagatguru — the Divine Mother — does hover around man in the human guise, reachable by his body’s service, accessible to his human emotions. s

543)     As the Divine Mother initially comes to man as failure, dullness, opposition, frustration, betrayal, he is unable to see Her or accept Her. s

544)     Only he who accepts Her in that guise will be able to discover Her in the higher forms of success, richness, service, fulfilment, loyalty. s

545)     He who refuses to recognise Her in Her early appearances waits till his discovery of Her as failure matures into tragedy. s

546)     Even when SHE is on earth as the Avatar in a physical human form, SHE chooses to come to man in the beginning as failure, etc., when SHE desires to reach him more intensely. s

547)     The Divine Form is for the external sight and appearance where there is no intensity. HER intense personal touch is, in his own emotions, representing them (emotions) inversely. s

548)     Sincerity is that which recognises HER touch in the physical, vital planes as SHE comes to him in the guise that is real to him. s

549)     Resistance is the Force insisting on its course. Sincerity is its recognition of the Consciousness. Reversal of consciousness is Force becoming conscious. s

550)     People refuse to accept the greater wisdom of one who still belongs to their plane of consciousness. µ

551)     When he moves to the next plane, they do not accept him, they worship him. µ

552)     Jealousy of one who rises has the other side of their attachment to a beloved person being lost to their tribe. µ

553)     That is why they sometimes return to him with genuine adoration when he rises high enough. µ

554)     Seriousness is the whole mind or the whole being taking sustained interest in an issue. µ

555)     A serious character possesses such a general disposition. µ

556)     A non-psychological, physical weight of considerable extent gives less tension than an ordinary relationship that is psychological. µ

557)     Men avoid risks; successful men court risks as they seek out danger. They delight in living dangerously. µ

558)     The spiritual man’s life is the other side of danger with which danger keeps company, making his life ever-fresh. s

559)     HIS Aphorisms explain the spiritual vision to the human point of view that is either religious or rational.  s

560)     Finished experiences of the Mind are thoughts. µ

561)     Discipline is imposed from outside.

Self-discipline is imposed by our mind on our vital.

A higher level of self-discipline is the vital coming forward to accept the discipline. µ

562)     Discipline is by imposition external or internal. µ

563)     Enjoyment is by choice, though discipline and enjoyment aim at the same result. µ

564)     As skill, energy and knowledge are lacking, discipline is imposed. µ

565)     Presence of great skill, high energy and full knowledge presses for expression. It enjoys the expression. µ

566)     Discipline and enjoyment are the same with different levels of endowment. µ

567)     When the aspiration for the Mother is greater than the anxiety to solve a problem, the problem dissolves. µ

568)     Anxiety and Mother are the lower and higher ends of your own inner consciousness, one that creates the problem and the other that can solve it.  s

569)     To consider people around important irrespective of their importance to you, is to be physical. µ

570)     Vital persons make the vital relations determinative of their work which is beyond the realm of the vital. µ

571)     For the yogi, no one either from his proximity or from the vital relationship should matter for his yoga. In practice the yogi finds the attendant deciding his yoga or his personal attachments and affections circumscribing his yogic progress. µ

572)     Yogic progress begins when the attendant does not psychologically figure in the mind or the attachments do not determine the scope of the discipline. µ

573)     Integral yoga has another dimension. There too the attendant should not linger psychologically in the mind but the physical vibrations he carries in himself should be allowed their scope to determine your progress.  s

574)     The physical vibrations of the attendant, the psychological vibrations of the attachments are there as an index for the progress. They are not to be stifled but transformed.  s

575)     The physical transformation demands the transformation of not only one’s own physicality but the universal physicality represented by the attendant.  s

576)     The attendants and the attachments are important as physical, vital vibrations of the universe, not as they are now — an attendant or a relative or a friend.  s

577)     The selfish man is incapable of remembering anything that does not presently benefit him. The rising star is so lost in his success that most of his earlier life does not come into his mind. A complete reward to genuine affection wipes off memory. Will our aspiration for Mother raise our memory fully out of its old intensities? µ

578)     Aspiration rises when memory fails; it is fulfilled when the mind loses it social, psychological moorings and structures. µ

579)     He who is prepared to pardon old offences if there is the right change of heart in the other, does not see the need in his own self to change his own old attitudes that evoked the old of-fences. µ

580)     Generosity of pardoning rises to the level of accepting another man’s point of view but does not extend to transforming him­self.µ

581)     The most organised form of selfishness is that which refuses a big boon because it includes a small bit to another too. µ

582)     Precisely organised selfishness excludes everyone, including the source of the boon, from its purview of enjoyment and possession. µ

583)     External initiative of perversity or selfishness is responded to by the inner irresistibility which calculates later. µ

584)     Irresistibility being transformed into equality inwardly finds the externals—perversity or selfishness—taking no initiative.s

585)     Calculations disappear with irresistibility dissolving. µ

586)     Having realised its futility, irresistibility submits to a change and its first reformed image is calculation. µ

587)     Value formation follows the stages of irresistibility, calculations, uncalculating clarity, settled mental attitude, vital attitude, physical sensitivity. µ

588)     After a value becomes a physical sensitivity, it changes into its opposite to become an essential part of swabhava. Here irresistibility changes into mental equality in the next birth. µ

589)     Transforming a primary physical trait through the full cycle till it becomes a physical sensitivity and further changing it into a mental endowment as part of swabhava is rebirth. µ

590)     To know the Process of creation is essential. Not only that. The theory is one can know anything only when he knows the pro­cess of its coming into being. s

591)     Knowledge, Ignorance, Mind, Universe etc. can be known only when we know their process. s

592)     Human Ignorance is at its acme in the body where the separation is complete by its denseness. That is why it is the seat of hostility which is necessary to create the original separation. s

593)     Hostility makes separation possible and helps maintain it. s

594)     Hostility is Force in the opposite direction but at its acme. s

595)     Light turns into darkness by self-absorption; consciousness changes into inconscience by self-absorption while the Divine turns into Hostility by separation and change of direction. s

596)     When the Infinite turns into the Finite by division, it preserves its infinity in essence behind the finite. s

597)     Creation uses the instruments of becoming, limitation, awareness, comprehension, division, self-absorption, separation, change of direction, etc. s

598)     So, the ascent is made possible by the opposite processes of being, limitlessness, forgetfulness, consciousness, unity, self-expression, reversal of direction. s

599)     Each of these instruments may have more than one stage as its parts. µ

600)     Unity has its earlier stages of harmony and contradiction. &

601)     The food we eat, the human relationships we have, the books we read determine our aspiration; but this is true only of the surface person. The depths remain unaffected by them. &

602)     It is not incentives but only ideals that will serve to cross a plane. As a strategy it converts into forms of the present plane, not the content of the next plane. µ

603)     Content is higher in the real sense; but when you are in one plane and want to achieve there, the content is more powerful than the form. µ

604)     In a period of transition from one plane to another, ‘content’ of the next plane is feeble in this plane. It is the form of this plane that can achieve in the absence of content of this plane. µ

605)     Available reality is better than non-existent unreality. µ

606)     Reason and reasonableness will not serve for people to move from mind to vital or from mind to spirit. They are in the vital which functions on the basis of strength and must move to spirit which exists on the basis of strength. In neither case will reasonableness work; rather it will torpedo the work. µ

607)     The first step in yoga is not a method but an attitude; an attitude that withdraws his identification with the vital, so that he may realise the Pranamaya Purusha. µ

608)     The highest realisation too depends upon the smallest acts, especially the attitudes they express. µ

609)     No endowment however high can let Grace act in spite of the inappropriate attitudes in the smallest of details. µ

610)     Those great things that do happen, in spite of what we are, are the maximum our refractory attitudes can permit. Rather they do happen when refractory attitudes are diverted because of our unconsciousness. µ

611)     An individual is a powerless component of the Party that is Power. An individual is much more powerless than the Society of which his party is a part. The surface mind represents the individual. The subliminal represents the universe. The one is a stone before the other which is a mountain. HE is the whole of which the universe is a millionth part.

It is not difficult to conceive that before HIM man is less than dust. s

612)     The desire to prove your bonafides or anything arises from the trust that the other is mental, is not true. Problems of life are vital and they cannot be solved by a mental approach. µ

613)     He who expects others to be reasonable, himself will not be equally reasonable. Those who are unequal to the work try to prove the reasonableness of the work. µ

614)     Ignorance is the ability of the Inconscient. As the inconscience is acquired, ignorance is also acquired. s

615)     A disciple’s greatest joy is that he is used by the master. His greatest privilege is when he is misused, abused and thrown away. &

616)     Known services elevate; unknown services transform. s

617)     The psychic is the Mother in the ascent. The Mother is the psychic in the descent. s

618)     Holding a grudge against life for its low values or admiring life for its high value is the same, in the sense that you are wedded to the old life, not torn away from it. s

619)     For the evolving soul the OLD LIFE does not have one single aspect that could be retained because the entire old life is vital life and our entire effort is to overcome that. s

620)     Outgrowing the need or charm of forms, social or psychological, is maturity. µ

621)     Maturity’s outer, higher Form is Wisdom. µ

622)     Maturity is the essence of knowledge when the details of the experience dissolve. µ

623)     Human wisdom losing its Form becomes divine Wisdom in content. µ

624)     Wisdom is the point where Force joins back Consciousness. s

625)     Human perfection is to arrive at perfect expression in a plane of imperfect construction. µ

626)     Divine Perfection is in a plane of perfect constitution and construction so that the expressions will be naturally perfect. s

627)     The perfect Perfection HE speaks of is not to attempt to bring the Divine Perfection into human conditions but to raise the human consciousness to Divine consciousness and then try to express that perfection. s

628)     To an unegoistic look, Existence reveals itself as Energy. &

629)     The Infinite turning into the finite is creation, while the finite transforming itself into the Infinite is evolution. &

630)     The rudeness of the small to the great is its aspiration to be great, expressed as a social attitude. µ

631)     All yogas and all their methods finally reduce themselves to one thing: concentration. Each yoga chooses its own point of concentration in us. Purna yoga concentrates on the psychic being. s

632)     Yoga reduces itself to concentration because the universe concentrates itself in man and creates the soul by concentration. Man’s continuing the concentration of the universe is Yoga. s

633)     Pain is the response of the outer atmosphere to the yearning of the inner being for progress before it develops self-discipline. The inner being seeks the boon of pain from the outer life to grow through self-discipline. s

634)     The duty of a sadhak is not to solve the problem created by his ego; but to dissolve his ego. s

635)     Intellectual statement is an account we give to our intelli-

636)     It is unreasonable to reason with unreasonable people. People who act from the vital, or act for selfish ends or people who try to understand a new concept from an old attitude are unreasonable. µ

637)     The most common expectation of weak people when treated fairly is to demand the other man’s patronage to destroy him or to subordinate him. µ

638)     A man who finds himself telling himself the same instruction, as, ‘Haste won’t do’ for 20 or 30 years must understand that the progress from mental understanding to vital acceptance takes 20 to 30 years. µ

639)     Being able to change from “My attitude is right” to “I must accept the right attitude” is a good example of change of  attitude. µ

640)     To be able to be ashamed of harbouring hatred of one who betrayed you for selfish reasons or lack of self-control, is the beginning of the vital coming to perceive the Absolute in oneself. s

641)     To avoid one whose contact brings about catastrophes is common sense. Yoga demands a patience which will make the man go away by himself. To avoid is to take initiative. s

642)     In very strong men capable of great accomplishments, a petty desire rearing its head in any area may defer the accomplish- ments. µ

643)     Rationalisation helps us escape Grace; rational understanding is an obstacle in surrendering a thought. s

644)     The higher discipline of one member of a family or group does not by itself generate proportionate discipline in other members. Rather, it tends to increase the tendency to dissipation in others by the stress created in the general atmosphere. µ

645)     Should a group benefit by the higher consciousness generated by the higher discipline of one member, the only known way is the other members should voluntarily choose higher discipline. µ

646)     Accomplishment comes to those who understand, accept and submit to the prevailing conditions of work; never does it come to those who demand of the environment compliance to their expectations, because the environment never behaves so. µ

647)     Work is prepared inside, executed outside. A problem is created when the outer execution out-reaches the inner prepara- tion, the magnitude of the problem being represented by the measure of the excess. µ

648)     Parents fondly hope that their children will overcome their weaknesses in due course and resort to supporting them. Leaders do so to their followers; spiritual leaders may harbour such a hope about the masses. All these end up strengthening the weakness, often directed against the leader, parent, etc. µ

649)     Strength fostering weakness is preparing an adversary by arming him. µ

650)     Weakness positively responding to strength is only in the measure of its readiness to rise by self-restraint which is theoretically possible, but rare. µ

651)     Strength that evokes that response from weakness is capable of penetrating into the weakness and touching the strength that is the seed of the weakness. s

652)     He who prays to God for a particular result appears to deflect HIS will. Evolution is to raise the course of Life towards Ascent and Integration. Prayer for any result is evolution for the common man. s

653)     The shortest route to solving a problem or evoking a positive response to prayer is to locate our greatest weakness, whether it is related to the problem or not, and try to wean ourselves a shade away from it, or to locate our greatest strength and endeavour to raise it a shade better. s

654)     To shed the ego, one should have crossed the Time dimension as the temporal ignorance is prior to the egoistic ignorance. s

655)     Errors can be rectified by reversing; errors that issue out of Grace cannot thus be reversed without being damaged. They must be corrected at a higher level. s

656)     A devotee with deep faith can say, “Nothing wrong will happen to me”; but the yogi cannot say that. Instead, he can only say, “All that happens to me is Good.” s

657)     Grace responds to the call. As far as Man is concerned, CALL is GRACE. s

658)     When I think, I am the thought. When I stop thinking, Silence settles in. Persisting in it helps you move the psychic in the mind which alone can surrender the thought. Hence Man’s part is to stop thinking. s

659)     The ego wants to excel others even in the project of dissolving the ego. µ

660)     Force separates from consciousness and seeks experience unconsciously. The essence of that experience is the Psychic which reunites the Force with consciousness at a higher level. s

661)     The psychic is the consciousness of the Force in evolution. s

662)     Ridicule is the dying society’s powerful vital weapon when it has lost the Physical effectivity. µ

663)     The literature of the world has portrayed love of the higher vital, not the psychic love. Psychic love moves towards the Divine, not another human being. s

664)     Psychic love is self-existent, does not need another for its existence or expression. Its expression is unconditional, not determined by a particular relationship. s

665)     The love of Romeo and Juliet is the passionate vital love; that of Dante for Beatrice is sublimated higher emotions of the heart in the human context. µ

666)     That love which seeks fulfilment in a particular relationship and is passionately longing for that relationship  does not issue from the Psychic. s

667)     Psychic sadness issues not from the absence of the object  of love or an object of love, but its inability to fulfil itself  in the environment. s

668)     Man’s seeking in the woman is the emotional identification  which gives intensity to his life enjoyment. It is mostly a  social emotion and at the base in a small way a psychological  emotion. It has nothing to do with psychic emotion which is devo-tion. µ

669)     Devotion raises one to spiritual regions and away from the  human context. To search for the expression of psychic love in  the human context is not a fruitful venture. s

670)     India is a spiritual nation. The moment the country realised its strength, the foreign rulers abdicated without any fight. J

671)     Fear of invisible forces caused the superstition of the 19th century. Fear of social disapproval causes superstition now in the scientists. J

672)     Relying on pure reason, scientists emerged out of the earlier  superstition. Now the scientist must emerge out of the protective vital  envelopment that is security in the social fabric. J

673)     Love personalised is delight. Delight impersonalised is Love. s

674)     Gratitude is the individualised Delight. s

675)     Soul recognising the Divine is Faith. s

676)     Mind perceiving the Divine is Knowledge. s

677)     Vital recognising the Divine is worship. s

678)     Physical recognising the Divine is obedience. s

679)     The higher vital recognising the Divine is adoration. s

680)     The Psychic’s first recognition of the Divine gives rise to self-giving. s

681)     The sensation of self-giving is Delight. s

682)     The psychic substance receiving the Divine is Love. s

683)     Love saturating the consciousness generates ecstasy. s

684)     When the psychic substance is saturated with the Divine, it offers surrender. s

685)     Existence expressing itself becomes conscious. s

686)     Consciousness exerting itself is Force. &

687)     The sensation of Force creating is Ananda. s

688)     Force comprehending itself is Real-Idea. s

689)     Real-Idea apprehending itself is Ignorance. s

690)     Ignorance seeking the knowledge hidden inside itself is Mind. s

691)     Mind sensing Force in action is Life. &

692)     Sense becoming insensitive through inaction is Matter. &

693)     Matter sensing the indwelling spirit is higher life. Doing it unconsciously is human life. s

694)     Matter becoming conscious of the spiritual term inherent in  it is evolution of consciousness and the first step of it is Matter showing signs of sensation. s

695)     Matter is the form of Force. Force becoming conscious of the  spiritual term in Matter is spiritual evolution. &

696)     Consciousness becoming conscious of the spiritual term in the Force is knowledge. s

697)     Sensing of it is Delight felt by the psychic awareness. s

698)     A full act initiated by that sense is self-giving. s

699)     Psychic sadness is the route through which desire, particularly petty desire, seeks delight. s

700)     Psychic sadness changing into psychic Joy is the beginning  of the complete detachment of the evolving Soul. s

701)     Your level of problems as well as the level of joy or sorrow  is decided by your knowledge that decides the attitudes towards  life. µ

702)     Change your attitude based on a higher knowledge, and you  will find problems disappearing, sorrow changing to joy and even  disgust disappearing. µ

703)     That which achieves in man is not the mind, but the soul. It can  achieve anything if it chooses. µ

704)     We evaluate a thing and feel it is impossible; and it remains an impossibility. This is the perception of the mind. µ

705)     We meet a possibility and ardently desire its consummation.  Often it is accomplished; often it remains unattained. This is  mind accomplishing according to its capacities. µ

706)     When we do want something to be accomplished and deeply long for it, it gets done. This is the soul coming forward to endorse the mental perception. µ

707)     When man consents to the elevation of mental perception of possibilities according to his capacities, to the soul’s vision of actualities, the impossible becomes possible. µ

708)     While the Inconscient and the Superconscient can recharge  themselves — or they need no recharging — during their active  waking existence, the conscient needs to go into rest for that purpose, since the conscient is an active existence away from the Whole which others  are. s

709)     Pressed by circumstances, Man runs to Mother. This is unconscious surrender. Surrender is the conscious choice of Mother as against life and its human ways. s

710)     Prakriti enjoys in repeating and for that purpose refuses to learn.  The psychic learns at the first instance and refuses to repeat. s

711)     To be able to solve every problem or get any work done  through consecration or prayer is the culmination of one round of effectivity that is faith, but it forms the first stage of accom-plishment. µ

712)     Its next stage of accomplishment will be not to feel sad or disappointed or to feel a grudge against anyone. µ

713)     It completes at the mental stage when there is no issue that  does not explain itself in its native character. µ

714)     Its spiritual version is equality at that level which is incapable of reaction. µ

715)     Enjoyment is the savour of existence or even creation. Austerity makes for higher enjoyment. Overdoing neither is good. Enjoyment overdone is dissipation. Austerity outreaching its limits tends to be insensible. µ

716)     Evolution takes place at the level of forms. It can also take place at the level of consciousness. Man’s conscious effort is  evolution. Grace acts from above and hastens evolution that moves from  below. To evolve so as to make the Grace respond and respond constantly is yoga. HER personality abridges, rather abolishes man’s effort when he surrenders to HER. s

717)     To know Mother as an evolving Force that is conscious in its evolution and one which can totally eliminate his effort is to know Mother. To be attracted to that is aspiration. To direct his initiatives towards Her Force is consecration. To know this at  the level of the spiritual term in the physical consciousness is  surrender. s

718)     Discovery yields joy. The greater the hiding the higher is the joy. Self-absorption and self-forgetfulness yield the greatest of joys as they are the greatest of hidings. &

719)     When friends split into two teams and challenge each other, pitting their physical skills against each other, the physical challenge enhances their vital intimacy. s

720)     Mind discovering a new knowledge thrills in the discovery of it. A greater thrill for the mind is the discovery of vital friendship. The greatest known joy issues out of the deepest discovery possible for the mind which is discovering the hidden  physical knowledge, rather discovering the knowledge hidden in its own physicality which is the sexual act. s

721)     A deeper hiding than that is the spiritual term in the physical consciousness. Discovery of it is supramental evolution or evolution of the spirit which makes for the highest joy possible in creation. Sri Aurobindo calls it self-discovery of the spirit which hides into itself by self-absorption. This is the Lila of creation.&

722)     Friends splitting into two teams each challenging the physical skill of the other is a sport to us. The Absolute splitting itself into two poises challenging its own skill in discovering itself naturally yields the greatest possible joy to itself. s

723)     The honesty of the subordinate is in proportion to the authority of the boss. µ

724)     The honesty of the subordinate in the absence of the authority of the boss is socially available honesty or the individual’s particular honesty. µ

725)     The physical organisation of the world acts on the basis of material honesty. µ

726)     Impatience hurries because it can hardly wait. Patience has  the speed of creation and knows no waiting. s

727)     I know no waiting because I have lost my impatience. µ

728)     Patience is a waiting in silence that generates activities of the  highest speed. s

729)     Socially a man can make greater progress by seeking greater  opportunities but it is not true for psychological progress. µ

730)     He who seeks psychological progress cannot take initiative to seek higher opportunities since each higher advantage he seeks comes with an equal higher disadvantage. The only new opportunities for him are those that seek him. µ

731)     Petty desires have a way of appearing as the highest cherished ideals and irresistibly too. That happens when part of the personality, however tiny it is, remains petty. µ

732)     Till the Jivatma is realised, one can only aspire or sacrifice his works and not initiate himself into surrender. Surrender begins after the realisation of Jivatman since it is the Jivatma that is to surrender to the Paramatma. &

733)     All-inclusive concentration required for purna yoga differs  from the ordinary concentration we know, as capacity differs from  skills, and wisdom differs from academic learning. s

734)     One source of tragedy issues out of the mind’s faith in the passing phenomenon as an eternal reality, the best example of which is the death of the body. Vitally the world knows as tragedy the failure of romance, a fleeting phenomenon or even a non-existent illusion. s

735)     We must disregard the ‘negative side’ of the Absolute in our dealing with the evil, sinful, substandard events of life so as  to allow the Absolute in ourselves to realise itself, even as we disregard the blemishes and shortcomings of the authority when we want the authority to help us. s

736)     It is a sign of stupidity when understanding comes to you while speaking out. This is a trait of the physical mind which remains as long as intellectuality survives. µ

737)     Subconscious attachment to the parents is due to the fact that we are a physical part of them. µ

738)     Subconscious vital attachment exists between stronger vital  characters and weaker vital characters. This is due to the vital’s desire to grow stronger. µ

739)     Mental attraction towards wider ideas is subconscious. µ

740)     Attachment or attraction becomes subconscious when the need to survive or grow is too big for the conscious to be aware of it. µ

741)     The higher can act only in the absence of the action of the lower. The  spirit cannot act as long as the mind acts by thinking. µ

742)     Thought is the activity of the mental substance — the physical brain  — even as the movement is the action of the body. µ

743)     When mind does understand the intention of Grace and is willing to act readily on that basis, it finds in itself a strange impulse to the contrary which makes the knowledge, Ignorance. Mind starts applying the same knowledge to its opposite, justifying itself on a social basis or psychological basis. Naturally the knowledge gained is neutralised. s

744)     It is natural to the mind to act as above since it is an instrument of ignorance and a partial instrument too. That is why it has the strange logic that what is proper in the right context will also be proper in the wrong context.µ

745)     Even if you have not been loved since your birth, you can love because Love is eternal and good in itself. The same is true of loyalty, affection, confidence, honesty, goodness etc. µ

746)     Eternal qualities are there in us because the Eternal is there in us, not because the transient individual responds to it. The Eternal alone can respond to the Eternal. s

747)     To be heart-broken is to discover the unreality of emotional truths. A minor version of it is to long for the realisation of such truths. µ

748)     Human relationships are formed on the bedrock of vital necessities and realities that are real only as long as the vital energy subsists. Vital energies are short-lived spurts and need to be replenished periodically in different fashions that do not admit of constancy. Hence they are not made to admit Eternal values. µ

749)     When you realise that no one deserves your confidence, it means the life of the ego is transitory and cannot uphold higher values. µ

750)     This knowledge should lead one to shift away from the ego to the psychic instead of making him cynical. s

751)     Efforts to surrender thoughts or feelings are ineffective or stiff when a central light remains uncreated. s

752)     Consecration becomes a possible exercise only when we centre in the jivatman and catch hold of every movement of prakriti to be offered by it  to the Transcendent. Without that centre it is a futile exercise. s

753)     One index of patience is not to be disturbed by the impatience of others. µ

754)     An idea can become Real-Idea when the Force in the idea becomes conscious. s

755)     Making a mental idea Real-Idea is one aspect of yogic practice.s

756)     Emotions accepting an idea makes the idea more powerful but does not make it Real-Idea, since the force in the idea is not yet compelling. s

757)     When the Force in the emotion becomes conscious and integrates with it so as to allow each a right to compel the other, an emotional idea becomes Real-Idea. s

758)     As one in the grip of an irresistible desire is unable to know of the world outside, we should forget the world in the grip of  aspiration. s

759)     Our present is not grateful for the past labours which made this possible. That being the case, how can we complain against the ingratitude of others? µ

760)     Gratitude is the present appreciating our past endeavours that made the present possible. µ

761)     Even when we recognise our strengths in the past, we refuse to be grateful for our past weaknesses that brought catastro-phes over our heads while the truth is our present owes as much to them. µ

762)     In this sense, gratitude is the inability to be sorry for our low past. µ

763)     By extension, we can say gratitude is our inability to complain against others. µ

764)     Refusing to complain, refraining from regret, we recognise the Hand of God in every act. Recognition of His Presence is Gratitude. &

765)     Deficiency in our aspiration is due to the fact that it is the mind, based on its conceptual appreciation, which aspires for The Mother.s

766)     Concepts are dry and the aspiration based on them is shallow and short-lived. µ

767)     It is the emotion that can aspire with intensity though for short spells. µ

768)     Body when it appreciates, accepts fully and its aspiration is of the highest intensity and is there forever. Its substance is ever-living while the emotional intensity appears only when the vital energy gathers. Mental concept comes forward when memory brings it back. µ

769)     Knowledge of the whole being of The Mother, apart from including the aspirations of its past, is enriched by the fact of their being integrated. An extra dimension appears during the process of integration. This dimension is centred in the psychic generating sweetness by the absence of disharmony. s

770)     Sweetness is enriched harmony which is native to the psychic by virtue of its integrating the experiences of the past, thus eliminating the note of disharmony. s

771)     Parts of the being are at loggerheads which come down to disharmony when the parts are compelled to cooperate. Willing cooperation of parts generates harmony. Unity of the parts enriches the harmony. Integration completes the process of unity generating sweetness. Hence the psychic is sweet. s

772)     Physical needs, vital desires and mental perches are all to be fully met, if a man is not to work at cross purposes with himself. Presently man’s ills arise because they leave part of his energy unoccupied through part of his needs remaining unmet. µ

773)     Mother’s higher life, being centred in the psychic, does not leave even a drop of his energy unutilised because only when all the energies are focussed does the psychic emerge. s

774)     Also the psychic in the front keeps all his moments full. s

775)     Man is basically lazy as well as capable of making the maximum progress. &

776)     Man seeks only that progress which comes through enjoy-

777)     Each individual has combined both these urges into a strategy suited to him as guidance for life. This becomes his motive, even a dominant motive. µ

778)     The collective man responding to national emergencies or a new product responds from this centre of motive. µ

779)     The motive of the collective man is determined by the then available collective security and the highest socially approved of ambition or aspiration. µ

780)     Social institutions like marriage or academic degrees, products like car, personal emotions like submissive loyalty, prestige, and patriotism have, in the past, been symbols of social revolutions that brought great progress. µ

781)     In the past these symbols developed over the centuries. Now it is possible for the society to accept such a symbol in one year. µ

782)     When the thought of The Mother is more absorbing than any other thought; the emotion of seeking Her is more engrossing than any other emotion; when the act of becoming The Mother is more challenging and  attractive than any other act, aspiration shapes inside. s

783)     A prayer is answered by the deity to which it is addressed. But  along side there is another truth of the force of personality at the point  of its full organisation which has almost the power of a deity. Who has answered the prayer varies. µ

784)     All prayers within the limits of this personality are, at their peak, answered by this organisation. Those which lie outside this limit are answered by the deity through this organisation.µ

785)     Prayers that remain unanswered either do not rise to the level of this personality organisation or do not reach the deity breaking through this limit. µ

786)     There are intense prayers which can reach any height but remain unanswered because within the personality there will be another element cancelling the prayer. µ

787)     Calling Mother is our effort as long as it rises from any depth of the surface mind. Crossing that level, calling becomes non-stop and self-initiating. s

788)     When Mother becomes more fascinating than the thing that attracts you most, the bhakta is born in you. s

789)     He says surrender means giving up of the being, consciousness, power and delight by the individual to the Divine Being. These four aspects are the end aspects of Existence, Consciousness, Force and Bliss. If the human soul that offers the surrender stands apart from these four aspects, the Absolute that receives the surrender stands apart from the above four aspects. &

790)     Yogic trance takes the consciousness away from the gross body and its senses. Concentration in our yoga takes the centre of consciousness from the surface mind to the inner mind, rendering trance superfluous. s

791)     Knowledge of the past in the negative areas of personality is unwelcome as long as one perceives life as two strands, negative and positive. It is most welcome and helpful to those who have crossed moral and psychological notions of life and see Life as a single whole. s

792)     Obsessions develop not because of the overwhelming power of the force  — money, sex, fear — but by the overwhelming attraction of these things to the personality. µ

793)     An information or fact coming into the ken of mind if received by the apperceptive mass as it is becomes opinion. An analysis of the incoming material by the speculative mind can extract the idea in it. When consecrated, the incoming thought reveals the light inside us which it was moving to. s

794)     Expectation arises when energy overcomes essence, essence of experience or essence of equality. µ

795)     Imagination is the faculty that captures the real possibility of the future. Fantasy is the capacity of the mind that can derive satisfaction from the unreal possibilities of the present. µ

796)     At each moment the will can be good, bad or neutral. To endeavour to make each will good will enables Mother to act better in us. s

797)     At least I know one man whose heart overflowing with goodwill unconsciously increased his income 10-fold and by the time he was about to realise it, it became three times higher. Maybe we can say that there is no greater joy than having constant good will. µ

798)     Concentrating in the vital, Mother’s consciousness generates all known generous emotions during the period of concentration. They become permanent when the vital itself seeks Mother. Our aim is the whole being should seek Mother, possess Her and be possessed by Her. Concentration in the vital is a first step. s

799)     He who enjoys the touch of Mother on his being cannot enjoy anything anymore. s

800)     Mother’s consciousness makes delight the delight of the evolving soul that has felt the touch of the Self even as manifestation makes Bliss delight in the act of manifesting. s

801)     All methods of Mother are shortcuts to achieve a miraculous result as Her Force is from the higher plane and intervenes in  the actions of a lower plane. s

802)     When a known principle becomes more real in a socially more important act, what understands is not the mind but the vital  mind. µ

803)     Mother has used ‘increasing the dose’ as a method to solve the problems of people who refuse to change what is to be changed. It has always worked for Her.  &

804)     As a principle it can always work for us as long as the problem and the solution lie in the same plane. It fails when the Force has to cross into a higher or lower plane and solve the problem. µ

805)     Each age, each era symbolises itself as an idea, a value, an attitude,  a popular act, a theme, a form of recreation, a joke or a product. Every age is thus symbolised in all its aspects. µ

806)     To know one such symbol of the next age is to have the power  to usher it in earlier. µ

807)     Punctuality in daily works raises efficiency. Where saving time does not at all matter, punctuality raises one to the next plane. µ

808)     Symbols for HIS age are psychic, egolessness, rasa, Love, silent will, absence of rights or duties, absence of rules or laws, absence of status, etc. s

809)     Anonymity will be the future value. That product which will  render the possessor anonymous will usher in the Age of Sri  Aurobindo and The Mother. s

810)     A product that can usher in the Golden Age should inhere the physical, vital, mental, spiritual values of that Age. µ

811)     Selfishness and ego look similar. While selfishness is an attitude, ego is a centralising force. µ

812)     Though the reach of the ego arrives at the door of the cosmic self and ignorance originates only in the Overmind, ego is a product of nature while ignorance is a conversion of knowledge by its own self-absorption. &

813)     The desireless man is not a dead man. He is dead to the desire by virtue of being alive at a higher level.

814)     When untruth insistently seeks you, either it is in response to the  same in you or because you have the possibility of a higher truth. s

815)     Methods of any plane become short cuts in the previous  plane. The wider the difference between the planes, the shorter is the route. µ

816)     The ridicule of the higher by the lower is the first possible negative link between them that makes it possible for the lower to rise to the higher. µ

817)     Man is most ready to ‘refuse’ what he seeks most. This issues out of the innate desire to be sought after conflicting with his natural oneness with others. µ

818)     The highly specialised professional knowledge of one age becomes more and more the common possession of the community in the subsequent ages. That is also a measure of the civilisation of a society. µ

819)     The same phenomenon in spiritual values of the elite in one age becoming the common culture in another age is the index of culture of any society. µ

820)     Sweet thoughts of a crude person find an offensive delivery. µ

821)     Honest feelings of an unformed person express as naiveté. µ

822)     Skillful moves of an inexperienced man find tactless expression. µ

823)     Not to be attracted by the thing that disgusts you is detachment. µ

824)     When Luck comes, first it raises the atmosphere which is seen as an omen. Next, it brings in an opportunity or makes live a dead circumstance. It acts next through a circumstance that is  organised or makes up for that deficiency. It delivers the result and if the man is refractory, it compels him to receive through an area of  inexperience or ignorance. µ

825)     When the hostile forces act they in turn lower the atmosphere, cancel an opportunity, disorganise a circumstance, make the man refractory to receive or make him exercise his  ‘rationality’. s

826)     Spiritually organised energy that supports evolution or progress inside us expresses outside as atmosphere. s

827)     Such an atmosphere acquiring effectivity with or without the  cooperation of the individual is luck. s

828)     Luck can be in the physical, vital, mental, spiritual, or supramental planes. µ

829)     In each plane, it is understood differently. In the physical it is luck; in the vital, popularity; in the mental, inspired knowledge; in the spiritual, Grace, and in the supramental, it is understood as evolution. µ

830)     Receptivity is determined by the ability to give up old habits and take on new higher habits, willingness to change to wider attitudes, capacity to understand and accept higher ideas and the effort for greater spiritual disciplines like higher concentration, detachment, equality or wideness. s

831)     Spiritual discipline for various reasons takes one’s consciousness to heights where the physical man’s work and its  essence are natural ingredients. Sometimes this heightening is  accompanied by a descent where that essence of physical work  reaches his physical consciousness. One look of that man brings  that effectivity as reality in the life of one who receives that look. µ

832)     Constant calling is successively preceded by capacity for calling, willingness to call, recognition of the Supreme by the  soul and lastly the presence of His “call” to the soul. s

833)     Calling is the Force recognising the consciousness and turning towards it. s

834)     In any organisation there may be an upper reach that can commission the services of a high level force or personality.  Equally in the lower reach there will be forces or persons who can torpedo the work. µ

835)     While the one indicates the heights to which the organisation has occasionally risen, the other explains the level of social forces to which the organisation is emotionally committed. µ

836)     Service issues out of the attitude that seeks an opportunity for service unconditionally, not out of the right to service or right to anything in return of the service. µ

837)     Such ideal service is made possible only when the object of service is far above and beyond the reach of any relationship resembling right. µ

838)     It can be acquired by our lowering ourselves out of the reach of that object by a wider knowledge that is humility. µ

839)     Such service entering into human relationship changes it into divine relationship. µ

840)     Unilateral offering of such service will be fully utilised and thrown out into the dust bin contemptuously. µ

841)     Non-human forces so utilised will be forgotten but will not be shown  any contempt. µ

842)     Human resources thus utilised are treated with contempt to  ensure their not making a claim in future. In extreme cases which are the common experience, the instinct is to destroy the benefactor. µ  

843)     In warfare, in occult planes, in dangerous situations as when  you are saved by a thief from other thieves, security requires  the destruction of the saviour. µ

844)     Humanity has emerged out of this sense of practical security in areas where the society is organised enough to safeguard the  individual. µ

845)     The moment issues rise out of this safety belt, man acts on this instinct of self-preservation. Illusory idealism imagines gratitude in these areas. µ

846)     The post war defeat of Churchill, dethroning of Gorbachev, assassination of Mahatma Gandhi are historical examples of this  phenomenon. µ

847)     The story of Pasmasuran, though simple, touches everyone.  The excellent idea of high self-improvement touches only a few.

Shakespeare projected those themes that are universally alive  even now. Hence he survives even as Mahabharata and Ramayana  survive and grip our attention. µ

848)     Man saying, ‘it is good’, means it touches a live chord in him which he is ashamed of putting out. µ

849)     As the subconscious constantly maintains breathing, the conscious in  the yogi must maintain the Presence. s

850)     When a danger becomes a constant threat but is warded off by constant remembrance, it is a negative indication of one’s readiness to rise permanently to a higher level. s

851)     Positively such a situation is shown by an unfailing effectivity of any expression of good will uttered however casually. µ

852)     To surrender one’s being, consciousness, power and delight,  one must be awake in the soul that is the master of the being,  be conscious, have mastery over the power — i.e. desireless — and be detached from the delight. s

853)     Thought being effective in world affairs is an indication of universalisation of thought, if not mind. µ

854)     The rival’s growing strength shows one’s own growth subconsciously.  [Atheism in South India, socialist principles all over the world, burst of devotional sects now like Ayyappan, Adi Parasakti, Tirupati are examples of religion growing in South India, socialism succeeding all over the world and the growth of real spirituality.] µ

855)     When there is a pressing problem, the advice of “Call Mother instead of thinking of the problem” seems to be simplistic, but  it is as effective as it is difficult to follow. s

856)     To be able to call Mother ignoring the pressing problem, is to insistently choose Mother as against life, a radical turn towards yoga. s

857)     Man’s unconsciousness is so great that even when his “con­scious­­ness” is making progress, he is incapable of being aware of it. s

858)     This is because his inner being is capable of progress, notwithstanding what the surface being is. s

859)     Should the surface being lose its separate identity, Man will find  himself a centreless sea of motions. s

860)     A mind without thoughts because of inability to think and a mind filled with Silence are poles apart. Non-stop calling can make the former into the latter. s

861)     Primitive sects in modern times wishing to be civilised and  modernised need not always go through every stage civilisation  has passed through. &

862)     In an atmosphere saturated with Grace, the man who overcomes desire instead of finding pranamaya purusha is likely
to discover purushas of higher levels, even the Golden ­­­

863)     The penetration of perception into tiny events that reveal  their significance and indispensability is of a consciousness that can rise to touch the Brahman. s

864)     Unless war which was an instrument of destruction is transformed into an instrument of construction, there is no way of eliminating it. µ

865)     All our spiritual enquiries are subjective, not objective. For that to become objective, we should come out of the ego. s

866)     The Divine sometimes thrusts great luck on man robbing an  ‘offering’ from him. s

867)     To spiritually conceive, not mentally, the process of  involution and evolution as HE has described, one should transcend Mind which Shankara’s Adwaita stops short of. s

868)     The most arduous part of yoga is not the ascent but the preceding surrender. The ascent is not so arduous as absorbing the descent into transformation. s

869)     The decision to surrender is more difficult than the process of surrender. Surrender is an act of the psychic but the decision is of the mind. s

870)     Preference goes as better opinion or higher knowledge. µ

871)     Spreading of a work all over the world either directly  through an organisation or subtly as carried by thought waves shows the universalisation of the physical consciousness. s

872)     Calling The Mother to prevent a trouble, to solve a problem, to create an opportunity, to enrich the consciousness, or to transform are of different intensities and each vibration is different from the other in content, though all go under the name  calling.  s

873)     A revolution of rising expectations awaits us because the threat of war no longer occupies the benighted nerves. New technologies indicate infinitely attractive possibilities that are irresistible. Both create the expectations. µ

874)     The ultimate basis and origin of all great values of culture  is physical security and well-being. Conversely, to seek greater well-being  one can seek higher values. µ

875)     Essential existence becoming phenomenal existence is con-
sciousness becoming force. Force sensing itself is enjoyment.

876)     Man enjoys when he turns his force—life force—into sensation, physical sensation. It is at its height in the sexual activity.µ

877)     This height can be raised if the activity is a new one rather than the old one. µ

878)     Sexual activity is the age-old expression of vital force through physical sensation for the purposes of physical creation. µ

879)     It can be newer if the level of creation can be raised from physical to vital and further still, mental and spiritual. µ

880)     The Divine Soul reproduces itself in the mature human soul.  During the ascent this reproduction is the acme of enjoyment  through sensation. &

881)     During the descent it can find the same expression as sexual  activity at the physical level, maybe not for producing an offspring, but for the sake of spiritual progress through that activity. s

882)     Sexual activity is enjoyment in expression at the physical  level. Fantasizing, occupation of the mind, preoccupation,  expectation, being hands-on, depression, worry, thinking,  understanding and all the other activities of mind, vital and  body are lesser versions of enjoyment in non-expression or non-activity. All these go under the name of indulgence. µ

883)     The secretive nature of the selfish man enables him to take more from everyone, thus increasing his selfish efficiency. µ

884)     The same secretive nature of the unselfish man gives him mental silence and enables him to give more to others, thus  increasing his unselfish efficiency. µ

885)     Men in high position meet in one year the life situation an ordinary man will meet in his whole life. Spiritual men penetrate into events and  they meet in one day by that insight what great men can learn in a lifetime. µ

886)     There are people who are very self-righteous and who take pride in  doing the very right thing. They witness a strange phenomenon that after each such act they meet with a mini-tragedy or something unpleasant. µ

887)     There are other people who are constantly drawn to acts that go against their conscience. They too witness a strange phenomenon that after each such transgression they receive a pleasant reward from life. µ

888)     The above-mentioned self-righteous people are evil-minded ones who proudly maintain the outer form of right. The conscientious people who do violence to their conscience are good  people who have imposed on themselves the social conscience of  apparent good. µ

889)     Yogic progress can be described as transcending moral and  psychlogical notions in practice. HE describes it as a change in in-view and out-view. &

890)     The view of the mind endorsed by the body becomes effective existence. &

891)     When the view changes its centre from the moral notions and  psychological attitudes to the spirit, it awaits the body to endorse it to yield yoga siddhi. &

892)     Pretending weakness with a child makes the play with him possible.

Good manners requires assumed ignorance of another man’s foibles.

Utter generosity — like the Bishop in Les Miserables -- requires  total ignorance of the other’s wickedness.

Creation of Inconscience demands absolute ignorance of the Origin. µ

893)     Surrender as a method is easiest to understand, impossible to begin. s

894)     A soul ripe for spiritual experiences will miss them if it hankers after grand schemes. Equally it will miss them when it seeks to enjoy the experiences it missed in the past, either in fact or in fantasy. s

895)     Taking initiative to enjoy what God has given is different from taking initiative to secure an enjoyment. The former is not­­­ 
only permissible but is necessary while the latter is not permissible.

896)     Any one of Mother’s methods followed to fullness leads you fully into HER consciousness.

897)     Gratitude grows in significance when we offer it to persons and things taken for granted. Patrimony and natural resources are thus taken for granted. µ

898)     The whole of humanity takes for granted, i.e. completely ignores the existence of God and His role in their lives, being oblivious of Grace that is constant. s

899)     To be aware of inheritance, to take note of the air we breathe is to be more conscious and indicates a keen sense of gratitude. s

900)     That sense reaching down to the physical thrills at the recognition of the hand of God in our lives. This is gratitude par excellence. &

901)     The hostile forces, as they are, are forces of destruction; when transformed they are great forces for construction. This is so because at bottom the hostile forces are forces of creation,  negative only in human perception. s

902)     HE says what evolves must be involved and what is involved  must evolve. Neither is true with the Absolute. It is true to rationality. As HE limits Himself to our rationality, it is HIS way of ministering to our rationality. s

903)     When we say every man must get married, get employed, must survive, we are limiting him to a social goal which is not true  in a wider context. µ

904)     Desiring to please inefficient, undeserving, egoistic people with a reward of life that circumvents their shortcomings, one feels it is out of a generous impulse. µ

905)     Rarely one succeeds. In successful events there arises a rare exception where the beneficiary develops the ego of not accepting any reward, thus frustrating the generous impulse of  the altruistic man. µ

906)     Mother’s Avatar constantly finds itself in that untenable  position. s

907)     When the ego dissolves, the individual is universalised. The moment ego gives way, the psychic emerges. When ego disappears, the immutable self is reached.

Mother says when the physical ego dissolved, SHE found herself left with only Sachchidananda. All these statements obviously imply there are grades of ego, revealing grades of wideness or height. &

908)     The universe being vital, the Individual spreads all over the universe when the vital ego dissolves. &

909)     Mental ego’s dissolution helps man transcend mind making him touch the Immutable Self. &

910)     Existence being the origin of physical matter, man meets with Sachchidananda when the physical ego dissolves. s

911)     Ego being the force of Nature separating her from the soul of nature — the psychic being — its dissolution reveals the psychic. s

912)     Integration itself can have several centres. For example, our being can become integrated with mind or body as the centre. s

913)     Integration can be perfect too as the being centred in the  psychic. s

914)     The circulation of information keeps the mental organisation of the  vital alive. In the society it serves a great purpose. What keeps the  family alive is news of each member gladly shared with all other members. µ

915)     When good news is as well organised in its spread as the gossip or bad news, society will begin to evolve at the level of vital mind. µ

916)     When you think, you see the thought which is the working of  the mind, not the mind itself. To see the mind one has to stand back from it. µ

917)     Man will do the right thing, avoid the wrong acts. The Divine will not avoid the wrong acts, but will do them with the right attitude. s

918)     Doing things with the right attitude for Man is consecration, the right attitude being ‘for the sake of the Divine’. &

919)     Transformation is not something that comes at the end of a long process of several years or decades; it is something to be  done here and now in the act that is on hand. s

920)     It is true that transformation comes at the end, but it is equally true that unless we begin right now, it remains a non-starter. It goes on behind our surface unknown to us. s

921)     We know a time duration is needed for any accomplishment.  It is true when you are acting in the plane of time. Then you have to exert  your capacities or overcome your past inabilities or both. No such duration  is really needed. s

922)     Good will moves at once what a ten year effort fails to do.µ

923)     Having faith in the Grace, you don’t have to overcome karma because Grace wipes out karma. &

924)     By letting Super Grace act, no time duration is necessary for accomplishment because time duration is needed only for your  capacities at work. &

925)     Nature working in the plane of Time collects karma. µ

926)     He who has faith lets Grace act and it wipes out the past accretions. &

927)     But he who surrenders not only allows Grace to wipe out karma but does not come forward to exercise his capacities thus allowing Super Grace to deliver the goods at once. &

928)     Surrender attracts Super grace.

Faith attracts Grace.

Work attracts karma. &

929)     We understand that petty desire stands in the way of aspiration and surrender. This is a truth of life. The greater truth here is the higher the aspect is in spirit, the lower it turns in manifestation. s

930)     As the relative is the Absolute, the petty desire is the Ananda.&

931)     Rejection of petty desire is right; suppression helps; transformation is the best. s

932)     To transform the petty desire into Ananda one has to change his view, refuse to give the response of desire, refuse to  respond from the centre of desire. s

933)     Even after we move to the psychic centre, remnants of petty desire will arise as vibrations. Instead of moving back to desire  and responding as such, one has to remain firm in the psychic,  precisely find the psychic response and act. s

934)     Such an act will still wear the appearance of fulfilment of petty desire, but as it is transformed, it will issue Ananda. Disregard the outer appearance, value the inner content. s

935)     When you move to the psychic centre, the external atmosphere changes so that no petty desires come to you. This is normal but a small result. s

936)     Even after going to the psychic centre, the continued presentation of petty desire from outside indicates that Ananda comes to you as petty desire. It turns out to be Ananda or petty desire as you respond. s

937)     At a further stage of spiritual progress, your response from your inner higher status, in spite of its character, turns any  act includ­­­­ing the fufilment of petty desire into an expression of Ananda. s

938)     As the actor can forget himself in the action and man can forget himself in the work, we forget ourselves in the existence and see ouselves as existence. &

939)     To know ourselves separate from existence is self-awareness.s

940)     To perceive that we are lost in existence is itself a  measure of self-awareness and is its beginning. s

941)     He who completes this beginning is the self-realised soul. s

942)     Mind is able to think because the emotions are not on the surface and the body is quiet and still. s

943)     For the spirit to act, it is obvious that the mind must  become still. s

944)     For the Divine to act through us, Jivatman should be still,  rather surrender itself to the Divine. s

945)     For any part of the being to act effectively, lesser parts of the being should subordinate themselves to it and relinquish their capacity to initiate action. µ

946)     The subconscious skill of the fingers in typing or playing piano is the learning of the physical part of the body consciousness.µ

947)     When Mother says SHE sees with eyes open — the physical vision — it is the spirit in the physical consciousness seeing. &

948)     The learning of the body lies in several levels, the physical, the vital, the mental and spiritual. s

949)     As nothing can manifest which is not there in the Absolute,  everything in the world is justified on its own account. The  first cause of disturbance is the inter-relations; the second  cause will be the initiative we take. &

950)     We can say all the relations and all the initiatives are
sanctioned by the Absolute. Then, it is possible to say that the sanction is by the unmanifest Absolute and the sanction to  counteract that (generating conflicts) is of the manifesting Absolute.

951)     Mother has given us the opportunity to join Her who is at the head of creation. Do we have the heart to raise our servants to our level? Without doing it how can we receive Mother? s

952)     The Supramental plane sees each in all. To rise there one  should at least have the emotions that attract one and all to  himself. s

953)     One can surely move to the second stage from the first  acceptance of Mother as a devotee for the benefits of prayer if,

   he realises that he is fully opposite inside to what he is on  the surface (because that is the law);

   he does not give his primary response to money or women or  material gain;

   his mind falls silent without a second line of thought;

   he knows the true measure of his insincerity;

   he does not seek petty desires in the name of sadhana. s

954)          Praying for the transformation of perversity into Mother’s consciousness is aspiration; while perversity in you seeking to become Mother’s consciousness is sincerity. That is the process  of surrender. s

955)          He who justifies himself as seeking the objectless Ananda  while greedily reaching for the object announces a higher capacity  for insincerity at the spiritual level. s

956)          The mental decision at the point it becomes full, even if it is for a mundane gain, has, in Mother’s Atmosphere, the great possibility of turning into true aspiration. s

957)          When man believes another or even God, he relies really on his own capacity to believe. µ

958)          At a point it shifts to the other when it becomes faith. µ

959)          Belief is of the mind, faith is of the soul. What man considers now to be faith is his own belief. µ

960)          Belief can fail, not faith. That which is capable of  breaking is not faith. µ


961)          The second line of thought changes the real aspiration of the mind into a verbal formula, robbing it of its fullness. µ

962)          Reasonableness is not meant to accomplish. It convinces the reasonable who is of the mind. That which accomplishes is the vital which is anything but reasonable. µ

963)          Rising above — or below — the mind, one ceases to be reasonable. The force enters the inner being and achieves. s

964)          Accomplishment in the material plane belongs to the vital or the inner being, not to the mind that is reasonable. µ

965)          The rain that comes down, comes down in response to the  human emotion that is devotion. It is the skyward rising emotion that is symbolised by the sky-aspiring trees. s

966)          The Israelites are now discovering the value of water, i.e. devotion, having once done to death Love incarnate. s

967)          Methods of worship are religious conditioning. Life, military training, urban life, poverty, concentration camp, and refugee camp decondition man. Surrender is self-initiated conscious deconditioning. µ

968)          Prolonged, intense effort like non-stop prayer is the overcoming of the effects of Time in the physical plane. s

969)          Reversal of attitude in the vital, giving up prejudice of the mind are similar efforts to overcome the effects of Time in  the vital and mental planes, because these attitudes and prejudices are  accumlations over time, being the products of Time. s

970)          A prayer for transformation — e.g. transforming the perversity —  moves away from the desire centre — making the prayer one of desire for  transformation — when its urge for insistence disappears. s

971)          The same prayer losing its insistent, short-lived force and becoming calm and steady moves into the pranamaya Purusha.s

972)          Without the spiritual progress India has made, the Britisher  has won an exemplary name even at the level of officers.
Indians, in spite of their innate spiritual greatness, even
at the level of international fame, have been known for duplicity.

973)          This shows the scope for social progress in the individual if India emphasises its spirituality. µ

974)          Life responds instantaneously, but for the mind to accept  what the hand has touched sometimes takes ten minutes. µ

975)          Often for great national issues or personal issues of monumental good fortune, the key, rather several keys, are just by our side. Only that we have an ‘opinion’ not to use them or recognise  them. µ

976)          We know for certain that we have discovered the processes,  clues, or keys for accomplishing about 100,000 things or more in a hundredth of the time it took in 300 or 3000 years. µ

977)          We can say that about 30 years ago or even 10 years ago. µ

978)          But no one in this wide world will ever accept that there are 100,000 things NOW that can be done similarly if only we refuse to close our eyes. µ

979)          If only our eyes are open to those processes, clues and keys, the year 2500 A.D. can be Now. Poverty, disease, illiteracy, tension, discord, problems can vanish in 5 or 10  years from the face of the earth. µ

980)          The Inconscient veil over the infinitesimal and its mechanical  necessity, HE says, are only apparent, not real. s

981)          Our view is the view of the senses, i.e. the view of the  inconscient in us. If only we can move to the conscient in us,  there will be no veil. The view will be one of conscience and no  repetition will be discerned. s

982)          It is at that point we see the world is a flux. Its acme is the vision of the universe making and unmaking itself at every  second. &

983)          Giving is not natural to all; self-giving is rare. What is rarer still is to receive with an expansive gratitude that fully appreciates the motive of self-giving. s

984)          Any quality when it is full and saturated touches the Divine; good will certainly does. s

985)          Good will even in small measures has the quality of having saturated fullness and acts as an agent to touch the divine  aspects of life, e.g. an extraordinary luck. s

986)          When you surrender an idea or an emotion sincerely, there  is a sensation of coolness in the head or heart suggesting that  the surrender is accepted. The psychic emerging feels cool. &

987)          Surrender of perversity or ignorance can do good but they are partial in the sense they are parts of vital life. s

988)          For surrender to be complete, HE says, we must surrender the being, consciousness, power and delight. &

989)          Being, consciousness, power and delight stand for Sachchidananda representing existence, consciousness, force and delight. &

990)          The concentration that can successfully initiate surrender is that which embraces Sachchidananda in manifestation as epitomised by the embodied being. s

991)          By All-inclusive concentration HE means inclusive of the ALL. s

992)          When God comes to you with the face of depravity, know that HE is after you. s

993)          Brahman in the guise of depravity is meant for those who have to overcome the psychological emotions, since they have already crossed the social barrier. s

994)          Extremely selfish affection that prides itself on dissolving its own selfishness in favour of its family is the earlier stage of overcoming psychological sensitivity. µ

995)          Having overcome the psychological sensitivity, one is called upon to cross the border forever giving up honour. µ

996)          The next stage seems to be the service of evil, perhaps because honour is only the social version of evil while evil is pure in itself. µ

997)          Evil is followed by hostility, thus leading you out of the psychological ignorance (one of the 7 ignorances). µ

998)          The cycle continues reversing its trend in the second round as hostility in personal emotions or evil of organised selfishness.µ

999)          Next, one is greeted with weak self-awareness with a little good will. µ

1000)        Good will greets you at the end of this cycle. µ