DAILY MESSAGES
Series II
851) Positively such a situation is shown by an
unfailing effectivity of any expression of good will uttered however
casually. µ 852) To
surrender one’s being, consciousness, power and delight, one must be awake in the soul that is the
master of the being, be conscious,
have mastery over the power — i.e. desireless — and be detached from the
delight. p 853) Thought being effective in world affairs is
an indication of universalisation of thought, if not mind. µ 854) The rival’s growing strength shows one’s
own growth subconsciously. [Atheism in
South India, socialist principles all over the world, burst of devotional
sects now like Ayyappan, Adi Parasakti, Tirupati are examples of religion
growing in South India, socialism succeeding all over the world and the
growth of real spirituality.] µ 855) When
there is a pressing problem, the advice of “Call Mother instead of thinking of the problem” seems
to be simplistic, but it is as
effective as it is difficult to follow. p 856) To
be able to call Mother ignoring the pressing problem, is to insis-tently
choose Mother as against life, a radical turn towards yoga. p 857) Man’s
unconsciousness is so great that even when his “consciousness” is making
progress, he is incapable of being aware of it. p 858) This
is because his inner being is capable of progress notwithstanding what the
surface being is. p 859) Should
the surface being lose its separate identity, Man will find himself a centreless sea of motions. p 860) A
mind without thoughts because of inability to think and a mind filled with
Silence are poles apart. Non-stop calling can
make the former into the latter. p 861) Primitive sects in modern times wishing to
be civilised and modernised need not
always go through every stage civilisation
has passed through. & 862) In
an atmosphere saturated with Grace, the man who overcomes desire instead of
finding pranamaya purusha is likely 863) The
penetration of perception into tiny events that reveal their significance and indispensability is
of a consciousness that can rise to touch the Brahman. p 864) Unless war which was an instrument of
destruction is transformed into an instrument of construction, there is no
way of eliminating it. µ 865) All
our spiritual enquiries are subjective, not objective. For that to become
objective, we should come out of the ego. p 66) The
Divine sometimes thrusts great luck on man robbing an ‘offering’ from him. p 867) To
spiritually conceive, not mentally, the process of involution and evolution as HE has described, one should transcend
Mind which Shankara’s Adwaita stops short of. p 868) The
most arduous part of yoga is not the ascent but the preceding surrender. The
ascent is not so arduous as absorbing the descent into transformation. p 869) The
decision to surrender is more difficult than the process of surrender.
Surrender is an act of the psychic but the decision is of the mind. p 870) Preference goes as better opinion or higher
knowledge. µ 871) Spreading
of a work all over the world either directly
through an organisation or subtly as carried by thought waves shows
the universalisation of the physical consciousness. p 872) Calling
The Mother to prevent a trouble, to solve a problem, to create an
opportunity, to enrich the consciousness, or to transform are of different
intensities and each vibration is diffe- 873) A revolution of rising expectations awaits
us because the threat of war no longer occupies the benighted nerves. New
technolo- 874) The ultimate basis and origin of all great
values of culture is physical security
and well-being. Conversely, to seek greater well-being one can seek higher values. µ 875) Essential existence becoming phenomenal
existence is con- 876) Man enjoys when he turns his force—life
force—into sensa- 877) This height can be raised if the activity
is a new one rather than the old one. µ 878) Sexual activity is the age-old expression
of vital force through physical sensation for the purposes of physical
creation. µ 879) It can be newer if the level of creation
can be raised from physical to vital and further still, mental and spiritual.
µ 880) The Divine Soul reproduces itself in the
mature human soul. During the ascent
this reproduction is the acme of enjoyment
through sensation. & 881) During
the descent it can find the same expression as sexual activity at the physical level, maybe not
for producing an offspring, but for the sake of spiritual progress through
that activity. p 882) Sexual activity is enjoyment in expression
at the physical level. Fantasizing,
occupation of the mind, preoccupation,
expectation, being hands-on, depression, worry, thinking, understanding and all the other activities
of mind, vital and body are lesser
versions of enjoyment in non-expression or non-activity. All these go under
the name of indulgence. µ 883) The secretive nature of the selfish man
enables him to take more from
everyone, thus increasing his selfish efficiency. µ 884) The same secretive nature of the unselfish
man gives him mental silence and enables
him to give more to others, thus
increasing his unselfish efficiency. µ 885) Men in high position meet in one year the
life situation an ordinary man will
meet in his whole life. Spiritual men penetrate into events and they meet in one day by that insight what
great men can learn in a lifetime. µ 886) There are people who are very
self-righteous and who take pride in
doing the very right thing. They witness a strange phenomenon that
after each such act they meet with a mini-tragedy or something unpleasant. µ 887) There are other people who are constantly
drawn to acts that go against their
conscience. They too witness a strange phenomenon that after each such
transgression they receive a pleasant reward from life. µ 888) The above-mentioned self-righteous people
are evil-minded ones who proudly
maintain the outer form of right. The conscientious people who do violence to
their conscience are good people who
have imposed on themselves the social conscience of apparent good. µ 889) Yogic progress can be described as
transcending moral and psychological
notions in practice. HE describes it as a change in in-view and
out-view. & 890) The view of the mind endorsed by the body
becomes effective existence. & 891) When the view changes its centre from the
moral notions and psychological
attitudes to the spirit, it awaits the body to endorse it to yield yoga
siddhi. & 892) Pretending weakness with a child makes the
play with him possible. Good
manners requires assumed ignorance of another man’s foibles. Utter
generosity — like the Bishop in Les
Miserables or •zu|őuß — requires total ignorance of the other’s wickedness. Creation
of Inconscience demands absolute ignorance of the Origin. µ 893) Surrender
as a method is easiest to understand, impossible to begin. p 894) A soul ripe for spiritual experiences will
miss them if it hankers after grand
schemes. Equally it will miss them when it seeks to enjoy the experiences it
missed in the past, either in fact or in fantasy. s 895) Taking
initiative to enjoy what God has given is different from taking initiative to secure an
enjoyment. The former is not 896) Any one of Mother’s methods followed to
fullness leads you fully into HER consciousness. 897) Gratitude grows in significance when we
offer it to persons and things taken
for granted. Patrimony and natural resources are thus taken for granted. µ 898) The
whole of humanity takes for granted, i.e. completely ignores the existence of
God and His role in their lives, being
oblivious of Grace that is constant. p 899) To
be aware of inheritance, to take note of the air we breathe is to be more
conscious and indicates a keen sense of gratitude. p 900) That sense reaching down to the physical
thrills at the recognition of the hand of God in our lives. This is gratitude
par excellence. & |
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