DAILY MESSAGES           

Series II                   

901)   The hostile forces, as they are, are forces of destruction;  when transformed they are great forces for construction. This is so because at bottom the hostile forces are forces of creation,  negative only in human perception. p

902)   HE says what evolves must be involved and what is involved  must evolve. Neither is true with the Absolute. It is true to rationality. As HE limits Himself to our rationality, it is HIS way of ministering to our rationality. p

903)   When we say every man must get married, get employed, must  survive, we are limiting him to a social goal which is not true  in a wider context. µ

904)   Desiring to please inefficient, undeserving, egoistic people with a reward of life that circumvents their shortcomings, one feels it is out of a generous impulse. µ

905)   Rarely one succeeds. In successful events there arises a rare exception where the beneficiary develops the ego of not accepting any reward, thus frustrating the generous impulse of  the altruistic man. µ

906)   Mother’s Avatar constantly finds itself in that untenable  position. p

907)   When the ego dissolves, the individual is universalised. The moment ego gives way, the psychic emerges. When ego disappears, the immutable self is reached.

Mother says when the physical ego dissolved, SHE found herself left with only Satchidananda. All these statements obviously imply there are grades of ego, revealing grades of wideness or height. &

908)   The universe being vital, the Individual spreads all over the universe when the vital ego dissolves. &

909)   Mental ego’s dissolution helps man transcend mind making him touch the Immutable Self. &

910)   Existence being the origin of physical matter, man meets with Satchidananda when the physical ego dissolves.s

911)   Ego being the force of Nature separating her from the soul of nature — the psychic being — its dissolution reveals the psy-chic. p

912)   Integration itself can have several centres. For example, our being can become integrated with mind or body as the centre. p

913)   Integration can be perfect too as the being centred in the  psychic. p

914)   The circulation of information keeps the mental organisation of the  vital alive. In the society it serves a great purpose. What keeps the  family alive is news of each member gladly shared with all other members. µ

915)   When good news is as well organised in its spread as the gossip or bad news, society will begin to evolve at the level of vital mind. µ

916)   When you think, you see the thought which is the working of  the mind, not the mind itself. To see the mind one has to stand  back from it. µ

917)   Man will do the right thing, avoid the wrong acts. The Divine will not avoid the wrong acts, but will do them with the right attitude. p

918)   Doing things with the right attitude for Man is consecration, the right attitude being ‘for the sake of the Divine’. &

919)   Transformation is not something that comes at the end of a  long process of several years or decades; it is something to be  done here and now in the act that is on hand. p

920)   It is true that transformation comes at the end, but it is  equally true that unless we begin right now, it remains a non-starter. It goes on behind our surface unknown to us. p

921)   We know a time duration is needed for any accomplishment.  It is true when you are acting in the plane of time. Then you have to exert  your capacities or overcome your past inabilities or both. No such duration  is really needed. p

922)   Good will moves at once what a ten year effort fails to do.µ

923)   Having faith in the Grace, you don’t have to overcome karma  because Grace wipes out karma. &

924)   By letting Super Grace act, no time duration is necessary for  accomplishment because time duration is needed only for your  capacities at work. &

925)   Nature working in the plane of Time collects karma. µ

926)   He who has faith lets Grace act and it wipes out the past  accretions. &

927)   But he who surrenders not only allows Grace to wipe out karma but does not come forward to exercise his capacities thus allowing Super Grace to deliver the goods at once. &

928)   Surrender attracts Super grace.

Faith attracts Grace.

Work attracts karma. &

929)   We understand that petty desire stands in the way of aspiration and  surrender. This is a truth of life. The greater truth here is the higher the aspect is in spirit, the lower it turns in manifestation. p

930)   As the relative is the Absolute, the petty desire is the Ananda.&

931)   Rejection of petty desire is right; suppression helps; transformation is the best. p

932)   To transform the petty desire into Ananda one has to change  his view, refuse to give the response of desire, refuse to  respond from the centre of desire. p

933)   Even after we move to the psychic centre, remnants of petty  desire will arise as vibrations. Instead of moving back to desire  and responding as such, one has to remain firm in the psychic,  precisely find the psychic response and act. p

 

934)   Such an act will still wear the appearance of fulfilment of petty desire, but as it is transformed, it will issue Ananda. Disregard the outer appearance, value the inner content. p

935)   When you move to the psychic centre, the external atmosphere  changes so that no petty desires come to you. This is normal but  a small result. p

936)   Even after going to the psychic centre, the continued presentation of petty desire from outside indicates that Ananda comes to you as petty desire. It turns out to be Ananda or petty desire as you respond. p

937)   At a further stage of spiritual progress, your response from your inner higher status, in spite of its character, turns any  act includ­­­­ing the fulfilment of petty desire into an expression of Ananda. p

938)   As the actor can forget himself in the action and man can forget himself in the work, we forget ourselves in the existence and see ourselves as existence. &

939)   To know ourselves separate from existence is self-awareness. p

940)   To perceive that we are lost in existence is itself a  measure of self-awareness and is its beginning. p

941)   He who completes this beginning is the self-realised soul. p

942)   Mind is able to think because the emotions are not on the surface and the body is quiet and still. p

943)   For the spirit to act, it is obvious that the mind must  become still. p

944)   For the Divine to act through us, Jivatman should be still,  rather surrender itself to the Divine. p

945)   For any part of the being to act effectively, lesser parts of the being should subordinate themselves to it and relinquish their capacity to initiate action. µ

946)   The subconscious skill of the fingers in typing or playing piano is the learning of the physical part of the body consciousness.µ

947)   When Mother says SHE sees with eyes open — the physical vision — it is the spirit in the physical consciousness seeing. &

48)     The learning of the body lies in several levels, the physical, the vital, the mental and spiritual. p

949)   As nothing can manifest which is not there in the Absolute,  everything in the world is justified on its own account. The  first cause of disturbance is the inter-relations; the second  cause will be the initiative we take. &

950)   We can say all the relations and all the initiatives are
sanctioned by the Absolute. Then, it is possible to say that the  sanction is by the unmanifest Absolute and the sanction to  counteract that (generating conflicts) is of the manifesting Abso-lute.
p

 

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