|
DAILY MESSAGES
Series II
101) Attaining the Supreme Reality involves two
stages of stepping back and rising. As we can step back into the witness
self, it is possible for us to step back into the dynamic self and from there
rise to the heights through the self-giving and surrender of soul and nature. & 102) The physical act of sex for the sadhak is
like the murder of the enemy for the primitive. As civilisation has outgrown
the enjoyment of cruelty at the level of physical liquidation, the practising
sadhak has to outgrow the enjoyment of intensity at the level of physical
contact. µ 103) The Reality moves into the Silence of
Self-Existence when it ceases to be conscious of itself. For us to step into
that Silence, we should cease to be conscious of ourselves. It is not enough
that the thoughts cease. p 104) All-inclusive concentration is a waking
concentration, not the one in dhyana. & 105) To develop that concentration in waking
conditions, one needs the skill that makes work yoga in everything one does. & 106) The self-oblivious concentration in
ignorance must be replaced by an equally total concentration in knowledge __
knowledge of the Force of Consciousness __ which makes the psychic
ever-present in the surface life. & 107) The physical sensation that enjoys objects
or persons by contact, the vital sensation that enjoyably expands at the
touch, the emotional longing and the curiosity to understand by the physical
mind are a bar to the all-inclusive concentration. p 108) Moving from the surface to the depth is to
move from inconscient to the conscient part of our being. Becoming conscious
of either the Purusha or the psychic moves one to the depth. p 109) The algebraic symbol represents a reality.
The symbol in the software itself is the electronic reality. The Absolute
contains in itself the universe. Its symbols are absolute symbols, i.e. not
direct symbols representing a particular manifestation, but an absolute that
can create anything. This is the inherent nature of the Absolute that
prevents the fixity we find in creation. p 110) Mother speaks highly of HIS having discovered the method of
surrender. Any method will have the efficiency of man. When the soul and
nature surrender through self-giving, man has lost all chances to exercise
his efficiency. In the total absence of the human effort, the Divine
efficiency takes over. Hence it is the shortest route for us. p 111) One way of classifying another as selfish
is when the other man refuses to serve your selfishness. µ 112) HE says Ignorance is knowledge. For
us to get hold of it at the point where there is change from one state to
another is revealing. Usually it is the tether end of our expressive
temperament. Also it comes out inverted. p 113) The inversion is caused by ego and mind. An
unegoistic attitude and an effort to rise above the mind momentarily will
reveal the hidden secret. p 114) To be able to see that secret is Jnana. To
pass through that to the other side even momentarily is yoga. The first is a
mental effort and the latter is an effort of the spirit. p 115) The bodily substance in powerful motion
creates emotion. µ 116) The rarefied effort of emotion to grasp the
knowledge sparks by its speed. At that point it is mental comprehension. µ 117) Moving through several further stages, the
mental comprehension finds the knowledge inside itself. Then it is at the
supramental level. p 118) The spirit peeping out is felt as
rain-washed wonder outside, freshness in the nerves. The nerves opening to
the spirit or force charges the body with the energy of an elephant. µ 119) Subtle vision sees the figure of the ego,
the newly formed body of the higher consciousness when it is sufficiently
formed. p 120) A constant sense of wonder inside is an
indication of Mother’s Consciousness having taken a shape. p 121) Continuous emergence of new ideas, non-stop
enthusiasm, a quiet sense of inner well-being are its touches in the parts.
The whole being responds with a sense of wonder. p 122) Freshness, vigour, wonder opening as a
flash happen more readily and frequently in the subtle plane but rarely in
the gross plane. p 123) While at the peak of practising
consecration, one can find that those items where the emotions and
preferences are involved remain outside its purview. It never occurs to him
that they are left out. µ 124) The measure of consecrating an issue or a
problem is fixed by the level of one’s general consecration. You cannot fully
consecrate something unless you are fully consecrating every little detail
around you. p 125) We give two opposite definitions to loyalty
and cherish both, one exclusive and the other inclusive. To be affectionate
equally with all the children is appreciable; while exclusive devotion to
spouse is adorable. µ 126) Exclusive devotion reaching a fine point of
concentration without excluding others from his devotion, expresses Infinity
and its characteristic. p 127) Surrender begins only when you see the soul
or realise it since it is the soul that should surrender. Till then, one
prepares for surrender by consecration. & 128) As the soul and nature should offer the
surrender to the Transcendent, the surrender that is begun by the soul should
mature and be completed by the nature. & 129) What we presently do is the mental person
remembering to consecrate each time, thus making the best possible effort in
our unenlightened condition. p 130) Man indulges mentally in the impermissible
areas. Yoga is possible only to those who choose to indulge in consecration.
He who finds the same joy in consecration and constanty seeks it as man seeks
mental fantasy, is mature for yoga. p 131) Having tried in vain for decades to
understand God, man suddenly realises how this smallness can measure that
Immensity. At that moment, the long awaited KNOWLEDGE dawns on him, because this
attitude of inability is the humility of mind. µ 132) ÷£]zwºUP•i¯õu ¤µa\øÚPøÍ,
÷£\õ©À wºUP •i²®. Problems
that are created in immaturity can be solved when both are mature, but it can
be better done in silence than by exchange of ideas. This is true because the
inner attitude is more ready to iron out issues than the capacity for
conversation and communication is developed. µ 133) ußÝøh¯ SøÓPøÍ ©mk® v¸zvU öPõÒÍ •ßÁ¸£ÁºPÐUS ¤ÓµõÀ SøÓ÷¯õ öu¢uµ÷Áõ Áµõx. To
know one’s own defects are the origin for others giving us trouble and coming
forward to rectify them, one abolishes troubles forever. µ 134) It is vital sincerity to realise that the
unpardonable outrage done to you by another has, after all, originated inside 135) Expectation is vitalised thinking. µ 136) Tension is thought forced by the vital. µ 137) Impatience is the ignorant body’s mental
effort to know. µ 138) Disappointment is the discovery of the
vital’s inability by the mind. µ 139) Ignorant vital’s enlightenment that it
cannot act successfully is initiation. µ 140) Fulfilment is the act where knowledge,
force and result are in balance. µ 141) Unless the lowest faculty becomes otiose, a
higher new faculty cannot emerge. For the mind to understand without thought,
the physical sensation should lose its present aggressive 142) Man’s uniqueness emerges in its peak when
he is fully identified with the Divine, with HIM or HER. p 143) Infinity is infinite expansiveness.
Uniqueness is infinite concentration. p 144) Uniqueness and Infinity meet at the point
of creation. Such meeting takes place at all levels. p 145) The Infinite ONE and the unique MANY are always in contact with each
other, at all levels of creation and all moments of creation. & 146) To know the ONE as MANY and the many as one is the
Spiritual Vision. & 147) The MANY are in Time, the ONE is in Timelessness. Both meet in
Eternity. & 148) Man knowing the ONE as MANY and vice-versa is in Eternity and
is Eternal. & 149) It is the process that reconciles ONE without a second and All is
Brahman. & 150) It is the ascent or the descent that can
make one see the Process. Without the ascent one can see either of the ends. & |
|||||||||||||||||||||
|
|
|||||||||||||||||||||
|