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

 

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