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.