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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