DAILY
MESSAGES Series III 201) As
the Absolute is the ultimate for creation, our present position is the
ultimate for certain activities which we have consciously created and preside
over. To know our relationship with those activities will help us understand
our relationship with the Absolute. 202) The
deeper centred we are, the greater is the enjoyment of living. At the
greatest of depths, we identify ourselves with God in us and see our own life
as a marvel. To discover that the other man has a point of view enhances our
appreciation of his life. As we progress in our endeavour to discover he is
a soul, our appreciation of his life increases. When we are able to
appreciate everyone's life as he himself enjoys it, the world becomes a
marvel. 203) For
one to see the other as a soul, he must have withdrawn the mental and vital attachment
from the other. 204) Our
irresistible charm and irresistible disgust have the same nervous impulses in
the opposite direction. Even the objects that attract or repel are similarly
constituted in the essentials. 205) The
only rationality of men is to irrationally accept a leader and approve of his
rationality when he is so. 206) There
is a joy in knowing what no one else knows, a greater joy in withholding
information from others. That reaches its climax in self-concealing. The Self
concealing itself from itself is therefore the greatest of joys. 207) To
know that the course of events is not determined by the surface but by the
depth is human wisdom. Our perception moving from the variance between them
to their correspondence is Divine knowledge, knowledge of the marvel the
world is. 208) Man
is self-forgetful god; tapas restores his memory. The backward, primitive
citizen is equally a self-forgetful true citizen who is restored to his
citizenship by his effort at social development. 209) In
the plane of life, death exists. Successful effort to overcome death there
results in deathlessness. Crossing the plane of life and mind, one enters
into the plane of consciousness where neither death nor life can exist.
Immortality belongs to that plane. 210) Ignorant
enjoyment of illusions, sentiments, traditions, superstitions generate
sloppy, coarse emotions. Cultured enjoyment of sophisticated emotions is
true, genuine, rich, being on the verge of saturation of emotions that leads
to knowledge. Crossing into the spiritual plane, the enjoyment of the silent
Being in stillness is Bliss. Enjoyment in manifestation that permits
spiritual evolution is Delight which alone can make the disgust of man of
people who delight in disgracing him or who delight in acts of disgrace by
virtue of their being so. This is so because the cheat ( v¸hß ) enjoys the act more for its
deceitfulness than for the act itself. The 'self-concealment' in the act
sought by him as secrecy generates that joy for him. 211) An
act is neutral. Its character arises from the attitude. Also the level from
which it is committed decides its character. The same act can be good, bad
or indifferent depending upon the level of the act and the attitude. 212) On
examining radical changes in behaviour that we observe in ourselves or in
others, they will reveal themselves to be radical on the surface. Radical
changes in the depths do not occur in life, but are seen in yoga. _£õÁzvß ¦µm]US›¯x ÷¯õP®,ÁõÌÁÀ». 213) The
local chieftain who ruled as an unquestioned leader, after the advent of
democracy, expects to be elected unanimously. It is the normal human folly
expressing through human nature. Often, between us and the vision of the marvel,
there exists this folly in hundreds of ways. The cardinal value of democracy
is not to leave the leader uncontested. 214) Loyalty
to a deserted comrade, sympathy for one who has betrayed are sentiments very
much valued in life. The physical substance tenaciously repeating its habit
after it has been overcome by the consciousness is seen in this fashion. ·
x÷µõQø¯ HØ£x ÁõÌÄUS ö£¸®ußø©, áhzvØS £ÇUP®. ·
öÁÖ® £ÇUP® ö£¸¢ußø©¯õQÓx. 215) Sri
Aurobindo says that the level of intelligence the human mind has attained now
was attained even in prehistoric times. It means two things: 1) humanity is
trying to reach that peak in every individual, and 2) whoever makes an effort
will surely reach that peak as it is there in potential. 216) Flattery
does go to the head. Loyalty, to such people, is defined in their real emotions
as the other person understanding their unpardonable weakness as their
cardinal strength. 217) When
the ace bargainer decides not to bargain but to give in, he bargains the
measures of his giving in. 218) Heights
of magnanimity coexisting with aspects of meanness is tolerated by the world
or even ignored, but is never understood. It is only Wisdom that understands
it, understands that the trait of meanness exists in the same person not in
spite of his generosity, but as its
representative. --- In
ordinary human relationships this incongruity arises when one tries to please
another by an extreme act of goodness, but the other comes round to point out
an 'unpardonable lapse' according to him. --- It
is not given to man to please another successfully. He can either dominate
him or be self-righteous. The motive of pleasing another is the rationality
of the vital whose irrationality is exposed by human nature that is divine. --- Attempting
perfection at levels wedded to imperfection reveals the basic flaw. 219) Social
progress, its maximum possibility, is fixed by the character of the society.
Outwardly it is her organisations; inwardly it is her character. But its realisation is very precisely
determined by the manners of the society. This holds good for the family as
well as the individual or even organisation. 220) Idealistic
work, fast friendship, intimate conjugal life, devoted public service,
spiritual pursuits will have a very solid foundation of material benefits,
barring a few shining examples of perfection. Once this foundation moves away
for any reason, idealism, friendship, intimacy, devotion or spirit will
vanish into thin air. Idealism of any kind is rarely practical. C»m]¯zvß AìvÁõµ® ¯uõºzu®. 221) The
capacity to be offended at the mention of one's defects, is wilful
self-ignorance incapable of growth beyond. The maximum growth is possible
within the limits of that ignorance. Greater growth is an illusion. SøÓø¯¨ ÷£õØÖ® Sn®. 222) Unfulfilled
desires when fulfilled open up emotions to the next higher plane of growth.
It could even be the plane of spiritual self-fulfilment. 223) Submissive
personalities acting in dominating circumstances flatter; in freer
circumstances they offend or insult even in ordinary functions. The desire to
dominate and offend is most pronounced in them in those situations. 224) In
a field of subtle forces, either you dominate or are overpowered. The
question of functioning evenly is not given to that plane analogous to one
swimming; either he floats by effort or goes down. 225) Mother
is evolving consciousness preceded by saturated, organised energy of that
plane all of which commences from an abundant spirit of Mother's Energy, an
energy released by a force of Mother. That force is introduced by a principle
of Mother accepted for action. Man starts dying after youth which means flagging human energy for
survival. Mother starts evolving the man which means release of evolutionary
energy. Having taken to Mother, one should abound
in energy whichever variety it is; having no energy means he does not belong
to Mother in any sense of the word. 226) The
greatest strength in one plane usually leads to the next level on its
maturation. In rare occasions it can be a weakness in the next level. The
process or strategy of transformation seems to be so devised that to create
strength in one plane, it starts with a weakness in the earlier level. Evolution
of life is so devised that all strength needed at the next level is provided
here as its opposite weakness. v¸Ä¸©õØÓzvß v¸ÂøͯõhÀ. 227) Man
has been seeking the ultimate and found it as Brahman. It is not as if there
is an ultimate and man has reached it. For
the citizen there are social goals, not for those who are at the top. They
create newer social goals for themselves as well as for the citizens. Society
is not a fixed mould with a fixed goal at the top. Its mould and peak are
fixed by the society itself which is continuously rising. The scope is infinite.
So also the psychological values are the creation of man. Man being infinite,
he chooses his social, psychological moulds and goals. There
is no ultimate, knowable or unknowable, Brahman or Absolute. Man and the
Absolute being Infinite, they, by their choice, fix the ultimate and know it,
leaving the rest unknowable. The Infinite does not permit a term or bound to
be its ultimate. ·
©Ûuß Psh÷u •iÁÀ». ·
Gx •iÄ Gߣøu {ºn°¨£Áß ©Ûuß. 228) Society
rests on a power structure that is compelling. The development of power
passes through intermediate stages before it reaches a stage of
invincibility. Power develops alternately at opposite poles. Wars,
revolutions, unrest, internal turmoil are the social expressions of unformed
power aiming at mastery. During the intermediate stage exercise of
power evokes resistance from a counter aspect, whereas at a final stage no
such resistance is possible. At this stage the right not backed by power is
opposed by the wrong backed by power of the underworld. Democracy will come to stay in the world
either when the population is civilised enough not to resort to terrorism or
indulge in mafia or when the powers at the helm are able to wipe them out. 229) a)
He who has moved from the intensity of romance to that of emotion and from
there to the same intensity of psychic devotion cannot be charmed again by
the earlier stages that are now sloppy emotions. b)
Should a human relationship survive the transition from romance to devotion,
it will find itself united by divine love. 230) A
person turning hostile against you or a thing turning rotten and later
poisonous such as food stuff have the same rule, the rule of trying to extend
their capacity beyond their natural strength. 231) The
finest enjoyments, whether The Life Divine
revealing itself or the heart opening in utter surrender, are short-lived.
Once the peak of opening is outlived, they live in you passively as a prized
possession, but do not continue their peak performance. 232) Physical
symbols are of value for physical people and have significance in the
physical plane. It is a common occurrence that women who run away with
another man do not give up their thali(uõ¼) till the married husband dies. 233) Relationships
come on their own; we seek them. They are from planes above, below and the
same plane. They are of different strengths and attractiveness to the vital.
If those that are of the same plane, of the same strength and average
attraction have come on their own, they can be severed at will. The stronger
for different reasons, in cases where we have sought them, are difficult to
sever. 234) Idealism
is often mistaken for the disciplined dedication to convention. 235) Procedures
are as great powers in their own realm
as principles are in theirs. 236) Even
in giving up procedures, as in a retreating army, there is a procedure to be
followed. You can overlook it only at your peril. 237) Popularity,
on the lower side, is vital vulgarity. On the higher side, it is spreading a
high message to a low population. 238) Even
life of rich content outside the society refuses to be consummated in the
sense of releasing Mother's Light. When society comes forward to accord its
sanction by conferring its FORM of approval, the same light is released in
rich measure. The Absolute can be reached by any of its
aspects -- Love, Light -- becoming perfect. So also the merest external Form
of society (e.g. thali) can usher real rich content into the Absolute by
releasing Mother's Light. ÷uõØÓzøu²® x»US® öu´ÃP®. 239) Survival
demands we be unfair to unfairness; manners permit fairness even to
unfairness. Manners can survive only by the excess of energy beyond the needs
of survival. 240) The
sage and the grihastha are like the engineer who shuns the workshop and the mechanic
who is incapable of theoretical knowledge. Purna yoga blends the two. 241) Love
perfect or Light perfect can reach the Absolute. If so, can perfect folly
reach the Absolute too? Or will it end in its own Absolute of Inconscience?
Whatever is true, the insistence on perfection in the end does lead to the
Absolute, because the Absolute is perfect. 242) The
good cannot become perfect. At best it can only be the good of conformity, a
dull goodness. Perfection is possible only for the Good. The good in the
process of becoming Good accommodates the evil which the world knows as
compromise. 243) Because
it is the discriminating mind that puts up a centralising force of ego, it
looks as if the ego must have started in the mind and later extended to the
vital and the physical. This is confirmed by the absence of ego in the animal
and the plant. 244) The
statement that he who chooses the Infinite has been chosen by the Infinite
does not seem to be rational when we learn that HE is at play in creation. As
the creation has been initiated by Him, the playmate is also chosen by Him
through His initiative. This is an instance where in the field of infinity
the rules of finite experience have to be reversed. 245) Discovery
is for the finite; Self-discovery is for the Infinite. Discovery
gives relief or small joy; Self-discovery, the greatest possible joy. For
man to seek Self-discovery, he has to find himself as Infinite first. 246) Man
always criticises himself for his moral lapses when he meets with failures.
Whatever the truth in it, rarely he sees his organisational lapses as the
source of his failures. For example, if an opportunity that came to him
vanishes, he immediately associates it with his lapses in duty, but he does
not know that the opportunity vanished because he spoke of it with full
satisfaction to others, thus exhausting the energy needed to accomplish it. 247) What
is to be removed may be perversity, irresistibility, essential compromise.
Such characteristics show up in daily activities as impulses to comment
negatively, unable to withhold an information or pass it on to another,
employment of a ploy, etc. In a given act they assume the form of a poignant,
minute movement such as giving a secret to the wife or speaking vainly about
a distant possibility. These are not unknown to the individual; on the
contrary, they are well-known. To locate them is easy. To decide to remove
them in all their expressions till their root is removed will bring about the
fruition of any great, pending project or create any new possibility within
the realm of one's being. 248) Irresistibility
is the expression of unconsciousness in the field of action or force. 249) Penetrating
insight of shrewdness is the meanness of mind. 250) Evil
motive taking mean advantage is one expression of perversity. |
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