DAILY MESSAGES           

Series II                   

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. p

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. p

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. p

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. Bø\°À»õuÁß ãÁÚØÓÁÛÀø». E¯º¢u {ø»°À E°÷µmh•ÒÍÁÚõS®. µ

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. p

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 naivete. µ

822)   Skillful moves of an inexperienced man find tactless expres-sion. 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’. p

826)   Spiritually organised energy that supports evolution or  progress inside us expresses outside as atmosphere. p

827)   Such an atmosphere acquiring effectivity with or without the  cooperation of the individual is luck. p

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. p

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. p

833)   Calling is the Force recognising the consciousness and turning towards it. p

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 experiences — e.g. £ì©õ`µß — 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’, |À»õ°¸US 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. p

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. p

 

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