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