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DAILY MESSAGES
Series II
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. p 559) HIS Aphorisms explain the spiritual
vision to the human point of view that is either religious or rational. p 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. p 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. p 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. p 575) The
physical transformation demands the transformation of not only one’s own
physicality but the universal physicality represented by the attendant. p 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. p 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. p 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. p 591) Knowledge,
Ignorance, Mind, Universe etc. can be known only when we know their process. p 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. p 593) Hostility
makes separation possible and helps maintain it. p 594) Hostility
is Force in the opposite direction but at its acme. p 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. p 596) When
the Infinite turns into the Finite by division, it preserves its infinity in
essence behind the finite. p 597) Creation
uses the instruments of becoming, limitation, awareness, comprehension,
division, self-absorption, separation, change of direction, etc. p 598) So,
the ascent is made possible by the opposite processes of being,
limitlessness, forgetfulness, consciousness, unity, self-expression, reversal
of direction. p 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. & |
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