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 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) 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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