DAILY MESSAGES
Series II
401) Sadness is the concern of the higher plane
for the lower. p 402) The lower expressing the higher is ascent. p 403) The higher coming down as the lower is the
descent. p 404) The lower expressing the lower is
unconscious Force in active expansion, either as creation or dissipation. p 405) The higher in its purity is immutability. p 406) The criminalisation of politics is Force
coercing consciousness to become unconscious. p 407) Humility is not a weakness. It is the
strength of the greatest who knows that before the Great he is a cipher. p 408) The discipline to go into the depths is the
totality of a part or the totality of the whole surface. p 409) The enquiry (Â\őµřn) is an intellectual method. It takes us into the depths at its point
of perfection or fullness. That leads to Nirvana. p 410) Dhyana, unlike the structure-dissolving
method of enquiry, collects the energy in the thought or mind by
concentration. At its fullness the depths open to reveal the Manomaya
Purusha. p 411) When the entire energy of the surface __
thoughts, feelings, sensations __ is collected at one point, the
surface gives way to the depth. When that energy is directed at its essence,
the psychic, it emerges. This is consecration. p 412) The depths do not open to any method that
is not capable of saturating the surface in one way or another. p 413) There need be no method if the seriousness
of purpose reaches its fullness. p 414) Sri Aurobindo tells us of the physical
organisation of the world and pleads for the Supramental organisation next,
instead of the vital or mental organisation, because the physical
organisation is really the mental organisation, as matter is the creation of
the mind. p 415) Man responds to God when God has chosen
him. Man responds to man’s human interest fully. Man turns away from one who is interested in
his reaching a higher goal. Man will respond to man fully for a higher
ideal if God in man takes interest in him. p 416) What achieves is not the method; but the
preparedness or the atmosphere. The method achieves what the atmosphere has
made possible. p 417) A man’s world is very narrow mentally and
physically. Psychologically it reduces to a few dominant emotions or the
persons representing them. µ 418) That which connects man’s psychological
world to his spirit is his motives. µ 419) His consecration or surrender can become
entire if only he can surrender his motives or surrender his dominant
emotions. µ 420) By converting those relationships into pure
Ananda or pure consciousness, he achieves the ultimate aims of Satchidananda
in him. Otherwise they remain ego and desire, or degenerate into petty
desire. p 421) The most powerful practical ideal can only
be in the plane of the most powerfully lived segment of life. Today, for the
entire humanity, that segment is money. µ 422) Presently it is reached from below making
money, Mammon; reaching it from above, it will reveal itself as a Force of
The Mother. p 423) The highest ideal or attraction adoringly
followed without the selfish sentiment espousing it to the point of becoming
a passion, can be given up without regret, since regret is an expression of
passion. µ 424) When you cut the external relationships to
one tenth or one hundredth without the corresponding inner detachment, the
existing relationships, however meaningful or not, have a way of condensing
all the intensity into them, thereby retaining the status quo of the content. p 425) People in positions of extending patronage
of any kind, by an inverse logic, generally tend to grow mean. Generosity is
that quality which defies this tendency. Nobility grows nobler and humbler in
these situations. µ 426) One who has overcome his ego by
self-discipline in any area, can still be under the social illusion of age,
relationship, etc. Submission on those scores to egoistic people will be
disastrous. µ 427) Correction of past errors is essential for
further progress. Human logic circumvents the law by letting the past errors
be submerged under a greater sincerity of the present. µ 428) Mother calls this ‘process’ increasing the
dose of consciousness. SHE never asks people to correct, but delivers
them Grace by increasing HER attention. & 429) By a certain discipline, He says, one can
go below the surface mind. That discipline can have the following steps: __ Never to regret the past. __ Never to cherish anything of the past. __ Not to understand through any partial
faculty of the mind such as opinion, preference etc. & 430) Waking concentration is comprehensive concentration, i.e., to be
concentrated at all points equally and simultaneously. & 431) Jealousy rises not only when a compeer rises but when a man
lower in position rises to catch up with you. µ 432) Social
status is not the capacity to possess wealth and comfort, but it is measured
in terms of your equality with the high and distance from the low. µ 433) The
principle of constitution is the same from Satchidananda till the
Inconscient. In different planes it reveals itself differently even in the
reverse form but the basis remains the same. p 434) Mind
taking the other man’s point of view is a great progress in the
mind-transcending direction. But the scope is still within the range of the
mind. p 435) The
physical mind is dense; the vital mind is partially subtle and is less dense;
the thinking mind is fully subtle. It is here the lost identity with the
Supermind can be recovered when thought loses its partial nature and
rigidity. p 436) For
the mind to recover the lost connection, thought must tend to intuition,
losing its subjection to senses and preferences for partial stances - opinions, etc. p 437) The
outside forces touching you sorely is not so much the outside taking
initiative to touch you as the yearning of your inner being for self_discovery,
seeking the instrumentation of the external. p 438) Absence
of movements __ thoughts, emotions, motion __ makes the
body and its parts still. Absence of inner initiative makes the inner being
still. p 439) Stillness
of the being, force ceasing to express, turning its direction to
consciousness, stilling its inner movements, losing its structure, aspiring
for the higher new structure of the consciousness, emerging out of
self-absorption, changing the involution into evolution are the stages for
the Inconscient to become the Conscient, Non-Existent to change into
Existence, and the Insensibility to become Ananda. p 440) One
meets with the sea at any point on the coast line, not necessarily at a
famous beach. Even so, Brahman can be seen in anyone, not necessarily in the
saint. p 441) Preoccupation,
mental or emotional, is the ‘laziness’ of the dynamic man. p 442) Feeling
an ideal makes it real, far more real than understanding, while losing it
makes a world of difference. In yoga they have the difference between jnana,
bhakti and karma. In Mother’s yoga they are consciousness, delight and
existence. p 443) Surrender
is incomplete when one part or a portion of a part has a reserve. A complete
surrender may still be imperfect. p 444) A
complete but imperfect surrender will move and deliver whereas an incomplete
surrender will be a non-starter. p 445) Relaxation
is subconscious preoccupation. p 446) Poise
of complete surrender is announced by a descent. The converse is not always
true. p 447) Descent
occurs due to various reasons, the main one being Grace. Poise of complete
surrender is one of them. p 448) To
offer our difficulties to the descent is to dissolve them and create a
structure that attracts a permanent descent. p 449) To
shift the outer activities, the inner one should have outgrown the outer by
understanding, detachment and saturation of repetition. p 450) As
each part of the being is infinite, there is no automatic outgrowing the need
for the outer activity. p |
|||||||||||||||||||||
|
|||||||||||||||||||||
|