DAILY MESSAGES           

Series II                   

51)     Our grand cosmic view will still be interfered with the presence of light. Light itself can give place to direct knowledge of intuition.   p                                                        (Intuitive mind)

52)     Mind gains its power to function in truth unhindered by the surrounding ignorance and slowly develops the capacity to collect the truth of things together leaving out ignorance. The collecting truth tends to restore its original relation by dissolving the dissecting mind itself.            &                   (Overmind)

53)     Mind in the process of finding its origin loses itself, being a subordinate function of its origin. &                              (Supermind)

54)     For the VIEW to emerge we must dissolve the mind by discovering more of the Absolute in the Relative. This view transforms the mind. p

55)     We being matter, our view of Matter changing, Matter itself will be transformed when it finds itself the Absolute and the Relative simultaneously. p

56)     This process really begins with us when we find ourselves good as well as evil simultaneously. That dissolves evil, turning us into the Good without an opposite. p

57)     Good and evil are of the ethical plane in the mental domain. Pain and pleasure are of the vital and the physical planes. To know our pleasure as pain, our sensitivity as insensitivity is the beginning of this view in the vital and the physical planes. p

58)     Sensitivities of the ego are insensitive to the Spirit. p

59)     Dissolution of the present sensitivities will make the spiritual term in the physical sensitive to existence. p

60)     That sees the unreality of death, contradictions and feels its origin is not Time but beyond. p

61)     To realise immortality, one should lose the physical sensitivi­ties. p

62)     The immortals are insensitive to the sensitivities of the mortals, even as we are with the follies of the ignorant. µ

63)     Sri Aurobindo speaks of one such moment __ a moment when pain hides pleasure behind __ when HE said HE felt sweet at the temptation of the devil and His denial. HE was able to see Krishna behind the voice of the devil. We must, as a starting point, see the opposite behind each in some small measure. p

64)     Perhaps not being offended by the gross betrayal of faith before your very eyes and wishing to make him an industrialist is an insensitive way of shedding the physical sensitivity. µ

65)     That which understands through an analogy is not pure intelligence but practical intelligence. µ

66)     Existence is perfect from man’s as well as the soul’s point of view and needs no hastening through evolution. It is only from God’s point of view there exists a possibility of hastening the spiritual evolution so as to extract a greater self-discovery and a greater Ananda. p

67)     Speaking of the Transcendent Being that can uphold millions of universes, HE was not telling us of what HE had learnt, but what HE was. s

68)     Expression of appreciation rising to levels of adoration of another in the relationship of intimacy and sweetness is to offend it. To consider it reasonable or to receive it politely is not good behavior but emotional squeamishness. µ

69)     Work and Time move slowest to physical people, fastest to spiritual persons. µ

70)     What is called surface being is the whole body, mind and vital, i.e. the entire person we know of. p

71)     Maya limits, mind divides, ignorance concentrates away from the knowledge, ego centralises. Ego belongs to one birth whereas others are impersonal forces that continue. p

72)     To give up mental initiation means mind must be saturated with Silence and must have lost the power of its structure. Then the Force meets with Silence, which sustains all activity, and is unable to pass through it. p

73)     Silence creates the conditions for giving up initiation but cannot direct the Force to the psychic which is consecration. The aspiration of the being alone can do it. p

74)     The rare adventure of raising the mind to the Supermind refers to the dispensing of the methods. Methods are there to overcome the structures of the intervening layers. Should they be dissolved in SILENCE, the mind can directly rise to the Supermind. p

75)     Selfishness has a three-fold vision, outrageous, ordinary and benevolent. The same act done to you, if outrageous, appears benevolent when you do it to another, while between any two other persons, the same act appears neutral. µ

76)     When you refuse an outrageous responsibility now, it rarely occurs to you that you are forcefully pushing away an unbelievable good fortune. p

77)     The jungle law of might is right holds good from matter to Satchidananda. It is brutal to entrust the strong with justice, is true, but it is equally true that till justice acquires the brutal strength it cannot prevail. Satchidananda does not rule in matter when the mind is enamoured of it. It does so only when matter becomes Satchidananda. p

78)     The physical charm of the woman does not outlive her bloom; her inner charm is endless and prevails till the end of life. Man asserts his love of bodily life by being enamoured of woman. µ

79)     It pursues him not only till the end of his bodily life, but retains its charm even when he becomes the Purusha, jnata and Ishwara. µ

80)     The higher he rises in the scale, the sweeter the charm is. He who dominates her physically declares “a vast surrender is his only strength” when he rises to the Ishwara. p

81)     The Force retains its nature or Swabhava of dominating the Purusha even after it becomes the Shakti. It does not quieten down unless she is pulled. p

82)     Power issues out of Force when it moves. Consciousness is powerful even when it is static. p

83)     Consciousness comes into existence only when it is conscious. Truth (existence) exists even when it is not conscious. p

84)     Existence knows itself only in manifestation. The Absolute does not need to be self-aware to be the Absolute. p

85)     To be, to exist without being conscious or self-aware, IT must be Absolute. p

86)     Integral Yoga aims at being the Absolute in Non-Existence. p

87)     If the absolute can be Existence, it can also be Non-Existence. p

88)     Satchidanandam is first seen when we ascend to the Intuitive Mind as a whole. At the Overmind, it is seen distinctly ­­­as Existence, Consciousness and Bliss. Moving into the Supermind, we see them as a Trinity, one in the other two. The level of our discrimination shows the level of our ascent. p

89)     Reading The Life Divine or comprehending Purna Yoga is possible only when our conception of the finite gives place to a conception of Infinite. p

90)     The finite is the Infinite’s self-chosen limitation. p

91)     It is given to us either to consider the finite’s rigidity and fixity as final or as one expression of the Infinite’s choice. Choosing the former, man tries to understand the Infinite by the laws of the finite, while the latter reveals God everywhere. p

92)     Contradictions, limitations, sadness, illness, problems, inconscience, division and ignorance reveal themselves as their opposites when approached from a conception of the Infinite. p

93)     While MAN is given the power to make his future and choose a glorious one for himself, he insists on living determined by the past. Maybe this too is another expression of the Reality. p

94)     It is possible for us to conceive of MAN having multiple responsibilities -- CEO, leader, father, son, voter, etc.-- but it is hard for us to conceive of the possibility of Man’s consciousness being simultaneously Infinite and finite. µ

95)     Discipline that can overcome desire, ability to reverse the egoistic consciousness into its opposite, plasticity to conceive of the Absolute and the relative as one, perception that permits multiple statuses of consciousness simultaneously are the tools of yoga. p

96)     The duality of Purusha - Prakriti enables the Purusha to withdraw from the formation and seek another formation, exercising its freedom. p

97)     To know that our present human status is one of the many statuses possible for us with the status of Brahman at one end and what we are now as the other end, is spiritual wisdom. p

98)     Such a spiritual wisdom becoming an aspiration is a turn to Yoga. p

99)     The settled turning of the inner quest towards the realisation of that wisdom is tapas, yoga, sadhana. p

100)   To launch us on that course, the attraction for that wisdom must be greater than the attachment to  human intensi­ties. µ

 

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