Oct. 22, 02


The Rationale of the Irrational



o        The rationale of the irrational is God's rationale.

o        God, the whole, the Identical, acts in the world that appears partial while retaining its wholeness in the Subliminal.

o        The surface is an insular part the subliminal has created to perfect the Ignorance as Finite, confining it on the surface to Mind and Time and centring it in the Ego.

o        As the Inconscient is a hooded Gnosis, the partial surface is constantly enjoying a private joke with the personality which is an unaware that the surface finite is inwardly aware of its infinity.

o        When the personality of man misses this humour, he remains human.

o        As selfishness is such a preoccupying part of us, the inherent humour of this process is revealed to the selflessness.

o        Normally, selfish men are more efficient in view of the concentration in it.

o        Most of the problems the selfless man or normal man encounters, the selfish man misses as he ignores them.

o        Efficiency is gathering the energies into action for effectivity.

o        Selfishness is enabled to do so more fully than normal human disposition.

o        One is normal when he declines to be selfish and endeavors to act with social courtesy and human decency.

o        When a man performs well, it is courtesy and decency to applaud him.

o        A selfish man is not endowed with this courtesy. He perceives that he has not performed but the other man has performed. He wants to accuse him of a higher performance. People who have not emerged out of physicality do even that readily. The little culture that is there in him prevents him from doing so. But the desire for accusation, being alive, surfaces through the resourcefulness of mind. The selfish man accuses the one who performs as having failed to help him perform.

o        This he projects on the other man as if he has failed in his duty.

o        Granting the rationality in this argument, some selfless men go to the help of selfishness to vindicate themselves.

o        The very next thing that one faces is the selfish man insists on his being helped to perform at a higher level through his existing skills, which is impossible.

o        It is not anyone's duty to help a selfish man perform. Nor is it in anyone's power to make an unskilled person perform what the skilled person does.

o        Supposing one goes to that length too and devises ways and means to make the unskilled selfish man perform at a higher level, as soon as the results are achieved, it is the dharma of selfishness by virtue of its being selfish to attend to his own work and not waste time on any other, particularly the one who helped to accomplish.

o        Each trait has a higher dharma too and selfishness too so qualifies.

o        Survival is ensured by eliminating those who are a threat by virtue of their higher endowment following in the footsteps of Basmasura. It is a natural law.

o        The selfless man, by his initiative of self-giving, has created a situation for himself where he has to struggle for existence.

o        No selfish person ever comes to this dilemma in his life.

o        Now the one who helped either survives in the struggle or perishes.

o        In the event of survival, he is faced with a question of whether to emulate the example of the selfish man or repeat the earlier experience. Obviously this is not to be repeated. What, then, is the dharma of man? Is there an answer in The Mother?

o        The rationale of the irrational is the rationale of God is Her answer, but it must be done on the behest of God, not on ones' own initiative. In human circumstances, one helps the other so that the other will be a more effective subordinate force, thus retaining the wisdom of selfishness. In Mother, one must practise Self-giving on Her prompting so that the other will grow in The Mother's consciousness. To help the weak is a psychological weakness, known as vanity.

o        To help the weak, out of a higher duty, one must be firstly strong enough to protect himself not selfishly but impersonally.

o        Milton's dictum about the infirmity of noble minds points to the danger in seeking fame.

o        Fame sought widely or good reputation sought in a small circle can arise out of submerged vanity which will surely attract the operation of natural laws, the law of destroying the one who helped.

o        Fame that comes to one is still coloured by the same rules that try to destroy anyone who disturbs the equilibrium by outgrowing it.

o        Within a very narrow circle of family or partnership, especially marriage, this rule will play an outstanding role.

o        Kindness that issues out of weakness will attract the rules of life forces and will have the consequences of self-destruction.

o        The forces of life are not controllable unselfishly by the strength of life.

o        Should there be strength to control life-forces, they must issue not from mind, but from the Spirit.

o        In the case of Lord Krishna, we see the powers of Spirit are incapable of handling the forces of life represented by Duryodhana without Krishna's resorting to ruses of life.

o        That was so because his was overmental force.

o        The Supramental force is a whole in the sense that your strength is also the strength of the other.

o        By stationing oneself in the Supermind, one can be safely selfless and practise self-giving if he awaits God's prompting.

o        His own imitative will end in misplaced sympathy, expression of vanity and the result will be determined not by the laws of God, but the rules of life.

o        It is safe to be selfish unless one commissions God's strength to practise self-giving on His command.