DAILY MESSAGES           

Series II                   

301)   Instead of responding to incoming grace, we respond to its social reaction with the result that grace goes unheeded. µ

302)   The power of the decision at any time sums up all the opportunities that came one’s way till then. µ

303)   If we divide the cream of humanity as perfect characters with flawless natures and good-natured idealists with an area of irresistibility, yoga will find the first dead and the latter fit enough to receive all the yogic rewards in life and not in yoga. µ

304)   Those who meet with great success in yoga are not from the cream of humanity, but from the cream of ripe souls. p

305)   Ripe souls in society are mostly misfits, rebels, refractory individuals or at least with one major social disqualification. µ

306)   The disqualification here becomes the key to enter soulhood. µ

307)   When something comes to you asking to be destroyed, you invoke Mother’s Force to alleviate its ‘suffering’. That way you will increase your suffering. &

308)   For consecration to be effective, our perception of work should change. Presently we think we are doing things and when things go out of control, we say it is ‘God’s Will’. It must change to include our own acts as ‘God’s Will’. p

309)   Man is created by God as His Instrument but the ego made him its own instrument. To restore man to God as His instrument, yoga resorts to consecration. p

310)   All failures of man are not failures of God because they are the failures of ego. Man’s failures are God’s successes. µ

311)   In the measure man refuses to fail, he becomes God. µ

312)   His ego succeeds during the phase when man has to progress through the growth of his ego. p

313)   Consecration in yoga organises the failures of his ego. µ

314)   Before discovering the world as a Marvel, one must be able to see that it is not he who acts but it is HE who acts always. Conceptually or as an abstraction we do have that knowledge but it should be our perception. p

315)   We identify ourselves with our diseases and feel a pang when they threaten to go. The subconscious identification with our misfortunes is so full that we refuse to part with them. p

316)   Either when the disease or misfortune runs its course, or when we reach the knowledge that disease is as good as health or misfortune is as great a blessing as good fortune, it leaves us. p

317)   He who refuses to part with a disease or misfortune invokes a value in support of it, a value of sentiment like loyalty or duty to something or someone. That is how the universe comes to us as values. &

318)   In giving up some habits, persons, and values after taking to yoga, we follow certain rules, codes, disciplines. We do not always follow the same practice in taking up some habits, taking to persons, espousing some new values. Nor do we rigorously follow those rules in repeating what we already possess as habits or character. µ

319)   Realising the Absolute in the body means, the body should cease to function through sensation and habit and must have passed through the stages of functioning through emotion, thought, understanding devoid of thought...Knowledge, Ananda, consciousness and penultimately through an Existence that is not conscious. p

320)   At the final stage, body should have ceased to function even through Existence in manifest substance, i.e., the determinism of the Absolute expresses directly without the need of any of the media created from Existence to sensation. p

321)   In that case a clear understanding of each stage of creation realising every higher stage will be of great help. µ

322)   Also, it helps knowing how each level of creation realises the 12 attributes of the spirit, viz. Silence, Peace, Immortality, Infinity, Goodness, Truth, Beauty, Bliss, Light, Love, Power, Eternity. µ

323)   The Vital realising Love, rather transforming desire into Love, starts giving instead of taking.  p

324)   Body realising Light, apart from glowing, changes its subconscious behaviour into conscious behaviour. p

325)   Overmind realising Supermind sees all in each instead of seeing only each in all. p

326)   Overmind seeing all in each is the perception of the spiritualised mind where the other is seen inside us as a mental figure. p

327)   Body seeing all in each __ realising the Supermind __ is to see the other man standing before us as we feel ourselves; the other man is felt inside us. p

328)   Mind realising Silence is realising the spiritual aspect of Silence. It is felt as stillness of mind. This is spiritual silence in the mind. p

329)   Mental silence is mind losing its structure of understanding. p

330)   Abolition of Mind is the being losing its structure of dividing mind so that its function is taken up by the vital. p

331)   Abolition of Mind and Vital makes the Body think and feel doing duty to Mind and Vital. p

332)   Abolition of Body is the stage where the substance of body becomes the supramental substance, where the supramentalised substance includes all the capacities of all the levels in between __ body to Supermind __ by dispensing with them in their original form. p

333)   Seeking outer human relations before having the inner relation with its corresponding aspect is called human initiative. And it is the sources of all human problems. µ

334)   Trying to benefit by the capacity of people or things that you despise will have the opposite effect, even when the external attitude is sweet and pleasant. µ

335)   Should a person or a thing yield its material benefit or spiritual blessing, one should have the appropriate adoration towards him or that. µ

336)   Should the socially high benefit from the socially low spiritually, it should realise it is spiritually low. µ

337)   An act of condescension will have the opposite effect since the socially high being spiritually low makes it lower than the really low. µ

338)   In all acts of receiving, sincerity means realising its being at the low end. µ

339)   Compassion is that strength of spirit which can give to the undeserving in such a fashion as to benefit it fully and not permit it to hurt the giver. µ

340)   To know how the waste is fully utilised by the environment is to have the integral knowledge of the material surroundings. µ

341)   True humility is to realise one’s apparent high position makes him lower than the lowest as he is in a position to benefit in several ways __ spiritually, mentally, socially and materially __ from those who are in lower positions. µ

342)   As each man in society, better still in life, needs the service, help, blessings, of every other man in all social strata, he must realise that in that respect he depends on them. Dependence is subordination of the lower. µ

343)   To have an integral knowledge of the society that impresses upon us our total dependence on it, is to acquire social humility of the highest order. µ

344)   Spiritually the dependence on the environment is total. To realise it fully is to achieve spiritual humility. µ

345)   Mother who could have been free of the invading social atmosphere, chose to let it rule, expressing the highest order of spiritual humility. p

346)   The selfish man cannot bring himself to give. When he transforms his selfishness into selflessness, it is not easy to find people or causes that are deserving. Hence the giving of the unselfish man is necessarily indiscriminate. µ

347)   As aspiration sets a limit to progress, rejection too sets a limit to progress. p

348)   Aspiration rises in intensity by the force of rejection accomplished. p

349)   In the absence of rejection, aspiration loses its intensity. Should one succeed in aspiration in spite of absence of rejection, the benefits will be absorbed by the material that should have been rejected. p

350)   Man is always too indulgent to himself even in matters of discipline which he has chosen. Rarely we find cases where man is too severe with himself. This is a folly or blindness created by the absence of realism. µ

 

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