|
DAILY MESSAGES
Series II
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. p 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. µ 153) An ex-minister who is now a citizen is one
who knows what the government owes to a citizen, not the ordinary citizen. µ 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. p 158) The enemy is the spiritual guru in the
psychological life. µ 159) We can reach HIM only through HER because HE has surrendered to HER. p 160) Trying to reach HIM requires a yoga like HIS that seeks originally. p 161) A fuller appreciation of the ABSOLUTE by the mind is capable of
relieving the vital of its most oppressive fears. p ¤µ®©® £¯zøu
AÈUS®. 162) Generosity when it loses its true character
becomes altruism in the service of ego. µ 163) Goodness unsupported by originally true
value, in any form, becomes a tool of the ego. µ |À»x®
AP¢øu°ß P¸Â. 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. µ 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. µ 166) For the soul to awaken without experience
in the mind or vital, there should be intense concentration on the soul. p 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. p 169) Initiative to do good is more of initiative
than of good and in that sense is uncalled for. µ 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. µ 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. µ 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. p 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. p 174) As the Absolute reveals itself as
Satchidananda to Intuition, Existence reveals itself to mind, Overmind and
Supermind as Brahman, Purusha and Ishwara. p 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. p 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. µ 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. p ]¸èiUS ãÁÝÒÍ ø©¯®
ÁõÌÄ. 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. µ 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. p 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. p 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. p 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. p 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. µ 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. p 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. µ 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. µ 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. p 190) Prestige is conscious. Honour becomes
subconscious when it becomes a bodily sensitivity. Transformation needs
greater energy and transformation also will release greater energy. p 191) In transforming honour, one crosses the
last hurdle of the psychological 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. p 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. p 193) CøhÂhõu ¤µõzuøÚ¯õÀ Põ›¯®
£¼US®. CøhÂhõu {øÚÁõÀ AßøÚ £¼US®. Non-stop prayer completes work.
Constant remembrance realises Mother. µ 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. p 197) Whether we are awake in the ego or in the
seed of Truth, matters. p 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. & |
|||||||||||||||||||||
|
|
|||||||||||||||||||||
|