DAILY MESSAGES                                                                                                           

Series III

 

301)        Consummate artists, athletes, craftsmen have an eye of observation that catches the least little flaw automatical­ly. A novice remembering Mother in work is given that capac­ity of observation.

 

302)        Impulses, opinions, attitudes, motives are finite forces in their structure, direction and action. After transformation they only lose their fixity of every type but continue to do duty as before. Then motives become urges that can change direction, attitudes flexible forces, opinions thoughts of an open mind and impulses quiet expressions of energy lying in wait to be released into action.

 

303)        If the actions of a confirmed fool are analysed from the point of view of evolutionary organisation and the right role is assigned to him, we will discover that his actions are the same as our conclusions dic­tate.

                                "Democracy is the Brahman in action in social political

                                organisation."

 

304)        The Perfect Perfection HE speaks of is not the perfection of an aus­tere ceremony; it is the rich, full, dangerous perfection of the wild growth of a tropical rain forest infested with poisonous animals, ferocious tigers and the wealth of the forest.

 

305)        The merest method will yield full results instantaneously when the motives are pure.

 

306)        Marriage, by definition, is a social, psychological, ethical, senti­mental union that is a bondage for life. Joy of emotional union is by definition not in any of these planes, rather any of these planes or their forces are capable of stamping that Joy out of life. No wonder the institution of marriage is joyless.

 

307)        Consecration surely brings results. Instantaneous results issue when the impulses of one's basic characteristics are consecrated.

 

308)        The intensity of excited emotions rising to levels of sophisticated quiet sweetness turning into benevolence of equality is felt by the lingering sensations of erstwhile nervous being as a state of having lost the very capacity to feel emotions.

            £õ\•®, ÷ÁP•® \õuøÚUS›¯øÁ.

309)        Achievers  seek emotions of their own level. They rear their heads as patriotism, poetic imagination, emotional oblivion in the intimacy of the beloved, passionate sympathy for the suffering humanity, elevating compassion or even dissipating indulgences.

 

310)        The growing sense of discovery is a sense of growth. To have a growing sense that constantly outgrows the perceptions of sin, weakness, shame, disgust, evil, etc. is a sign of evolutionary growth.

 

311)        Partial perception seeks; matured vision awaits the Touch of the Eternal.

 

312)        The emerging infinite ardently seeks the object or situation which the finite avoids in fear. In a finite field it is rewarded with success or failure both of which excite the seeking infinite to further adven­tures. Beyond the line the failures lose their inhibitive limitations offering the seeker ever-increasing measures of expansive growth of enjoyment.

            ]Ô¯x £¯¢x »S® ö£õÊx ö£›¯x ¸®¤ |õkQÓx.

313)        How can the same act be a step towards death and a vehicle for pro­gress? That is the difference between the finite and infinite and is true of all the acts when they cross the line. The last thing that sticks as an obstacle is the physical sensitivity.

            ©µnzøu ÷|õUQa ö\ÀÁ÷u, •ß÷ÚØÓzøuz u¸® P¸Â.

314)        When Grace descends on the finite, the finite becomes infinite. Hence the great endless expansion. If the finite chooses to insist on being what it is, the finite does succeed, but the infinite also makes itself fully felt by letting the finite destroy the possibilities opened by Grace by infinite speed.

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               A¸Ò ]Ô¯øu¨ ö£›¯uõUS®.

315)        Emotional experience converts conception into perception. Material physical experience changes perception into sensation. As even in the mind these three components are there, an emotional thought can gener­ate perception and the brain realising the thought can give the sensation. Imagination can help accomplish both.

 

316)        Socially survival, rising, and maintaining the attained status are the problems for the individual. Society at large has the same problems. Psychologically too, the problems are similar. Hence human problems are ones that are of movements in either direction of progress or deterioration, hastening the progress, preventing the sliding down.

 

317)        A fully conscious Will generates Good. Evil results when part of it becomes unconscious.

 

318)        Truth is of Existence; Good is of Consciousness; Beauty is of Ananda.

 

319)        Silence and Peace are of the Spirit, rather more of the Spirit than of anything like Truth, etc.

 

320)        When the Will moves into the domain of the mind it becomes Light, Love in the heart and power in the body, joy in the vital.

 

321)        Infinity and Eternity are of Space and Time. Hence they are the objec­tive and subjective extension of Consciousness.

 

322)        Bliss and Delight are static and dynamic aspects of Satchidananda sensing itself; the unmanifest and manifest conditions of infinite Freedom.

 

323)        The great impersonal truths the world knows today are the ones great men realised in their lives as personal truths from life experience.

            Áº Pshøu E»P® Põq®.

324)        The fundamental major determinant of accomplishment by great men is the energy level meant for the work and the final determinant is their character-organisation, i.e., expressed external manners in human interaction and decision-making.

            ö£õ[Q ÁȲ® \Uv _£õÁzuõÀ \õvUS®.

325)        The man of passion, idealistic sentiments that consume, emotions that overpower, finds those that are incapable of them unevolved. Either by age or by outliving these experiences or by frustration, he comes to have no energy or impulse for the god-like urges he once had.

 

326)        The unorganised unprofessional entrepreneur refusing professional help indirectly raises his level of self-confidence and brings his rewards of professional advice. The agnostic who refuses to pray rises in the scale of personality strength attracting the results of prayer.

 

327)        Vast differences in behaviour in irrevocable relationships often baffle. In the ultimate scheme of things each man's behaviour is of supreme importance to him and is a field of enjoyable evolutionary growth of inner self-discovery of the hidden spirit. In this sense, no man is of any consequence to the other. He who seeks a wider goal goes deeper into his subconscious and reaches out to corresponding external relationships to consummate it. The tapasvi, centred in his soul, forcibly gives up family and life. Purna Yogi, accepting all life, refuses to break any one of the relationships given to him until they outgrow their use and fall off by themselves.

 

328)        He who releases Mother's Energy at will is one who is in touch with Her. Energy is released if the act is conscious; if unconscious, the released energy is not felt but the work gets completed. The rest is theoretical preparation for a practical result.

 

329)        Intense prayer over the years to overcome the disgusting infidelity at last was answered. The disgust was no longer there. The mind now goes back to all those details with the same intensity as when it was disgusting. Disgusting or non-disgusting, the mind sticks to its round of indulgences.

 

330)        One man is perfectly capable of enjoying the very same situation which is disgusting to another. The same man can be found to enjoy a situation that was earlier disgusting because of altered conditions.

                Altered circumstances give rise to altered emotions, even the opposite ones.

            Âñ¯zvØS ¸]°Àø».  `Ì{ø» ¸]ø¯z u¸®.

331)        To punish other people by your standards that are different is to punish others for your ignorance; or punish your ignorance vicarious­ly.

 

332)        When a problem is solved normally there is relief which is natural. The best yogic response is "Once more Mother has prevailed."

 

333)        Hides as God; emerges as Man.

 

334)        Social tragedies when they occur for no fault of ours, are psychologi­cally tolerable; psychological tragedies can be spiritually explain­able; spiritually there are no tragedies.

 

335)        Body's interest is based on interest/need; vital's interest on energy; mind's interest on understanding;  spirit's interest on its spiritual significance; Supermind’s interest on the perception of its soul; Ananda on the joy; consciousness’ interest on its being conscious; Being's interest on its being; The Absolute's interest on its being the relative determined by Itself.

 

336)        The world reveals itself as a marvel to HIM who has created; or to the man who has grown to HIS perception, not to him who remains the thing created.

 

337)        Gopala Krishnan's relationship with anyone is impersonal. He enjoys the relationship without personally equating him with the other, wher­eas all the others see a personal equation or the absence of it in any relationship. Also, by his being a rustic villager, he has the need of urban contacts.

 

338)        Everyone has a centre of reference towards which his progress moves. It is social, psychological, ethical, yogic etc. Purna yoga needs NO methods in the sense that one, having taken it, continues to live as before, shifting the centre of reference upwards. Life continues to be what it is; only the centre moves. When the centre dissolves it becomes a centreless reference or a referenceless life. At that point the Absolute is realised at the plane where centre dissolves.

 

339)        A society's level of civilisation, a family's level of culture, the level of a person's worth or value are decided by the lowest level of their existence, a level below which they are unable to fall.

 

340)        Fact is an event in material space, not necessarily related to think­ing. Thought is a mental process of relating facts together and its results. Idea is a result of mental effort on its own, not related to facts.

                Real idea is one that can translate itself into actuality by its own inner validity.

            Pئ, |õn¯® ÷£õÀ ußøÚzuõ÷Ú §ºzv ö\´x öPõÒÁx \zv¯ 㯮.

341)        Our prayers that are unfailingly answered begin to fail at one point, the point where our faith ceases to be in the Grace but shifts to the reality of human experience. However much we try to push the border line, it slips or the mind fails to go back to prayer. Man, at that point, fixes his limits of faith; it is not as if faith fails at some point.

            £õºøÁø¯¨ ö£õ¸zux £»ß.

342)        Self-restraint based on austerity that led to growth to the next level is always inevitably followed by an overwhelming indulgence in that which he denied himself earlier till that vibration is exhausted. No continuous progress based on austerity succeeding austerity is ever possible. Austerity, enjoyment that is indulgence followed by austerity at higher levels seems to be the rule. Progress continues when the indulgence is within limits, leaving an excess of austere strength.

            ©õØÓ® ÷uõØÓzvØS›¯x.

343)        'Destructive service' offered to an institution such as removing the founder of a university as her Pro-Chancellor, was returned by the institution or by that very Pro-Chancellor as constructive service to the original sponsor.

                Service evokes service, in the very spirit in which it was (is) of­fered.

 

344)        The conscious occupation of the surface mind becoming the subconscious routine is a measure of the yogic poise.

 

345)        The possibilities are finite when our mind looks at an object from the point of view of that object whose physical definitions are finite. The object and its possibilities begin to lose their finite nature when the mind looks at the object from its own (mind's) point of view. Should we view an object from inside, from the Absolute's point of view, the possibilities grow to being infinite.

 

346)        To accept a person (not necessarily as a guru) means to accept him as he is in toto which means to be able to understand all his lowest acts as the best of acts. If accepted in the right spirit, he will turn out to be one like Nell in The Old Curiosity Shop. Discrimination and 'acceptance' do not go together.

 

347)        The Infinite changes into the finite; Being, Consciousness, Ananda change into Non-Being, Inconscience, Insensibility; the Absolute does not change into its 'opposite' or anything because it is the Absolute. Only its manifestations undergo the changes.

 

348)        We ardently adore several capabilities in others and equally condemn several propensities in yet others. What we adore or condemn is of the same structures of different intensities and direction and occult­ly present in us, too. Manifestation is a small expression based on large suppression while the character or structure of both remains the same. Brahman is the same in suppression as well as expression.

 

349)        As there are many routes to the Absolute, even in opposite directions, the goal of success can be reached by a dozen methods, some of which will look like avowed paths of failure. The right method, essential ways, perfection, innovation, tradition, expansiveness and many others will lead to great success; only that the inner energy that issues should overflow the measure of our operations.

 

350)        Accepting a Master or Guru who can lead you to the inner Guru, you should be able to adore every one of his actions, notwithstanding their real merit, not hypocritically but with the understanding that when his actions and your appreciation of them are in tune, the inner window will open. To accept the man on the street like that is to become the evolving Godhead in the human frame.

 

 

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