1) It is the selfishness of the intelligent animal which denies the right to the other person. It denies him even the right of doing what he himself does.
2) It is the lack of discrimination of the idealist of sorts who desires to extend the same rights as his own to his inferiors as well as superiors.
3) His imperfect idealism is unable to see that his inferiors will be hurt by those rights whereas his superiors cannot stoop to his level of existence.
4) Material advantages that subserve an emotional cause have no independent values of their own outside that emotional aim.
5) Higher planes decide; lower planes subserve.
6) AßøÚø¯ HØÓÁº ©ÚvÀ Aß¦(divine love) EØ£zv¯õÚõÀ AÁº AøÚÁ¸US® Avèhzvß FØÓõÁõº
Divine Love in a devotee is the source of luck to other men.
7) Sensitivity moves away from evil men, boorish behaviour, etc. Wisdom, especially as it matures and ripens, discovers that every person it moved away from is better than every person it moved towards.
8) Confusion: Stupidity giving up its rigidity generates confusion. The material let loose in the arena of mind runs amok till it settles down in an organised confusion. Even that running follows a rule of an earlier evolution. This process is repeated several times till knowledge emerges.
Confusion is the field of freedom through which stupidity emerges into knowledge.
9) * Each school of thought considering its vision final is the sense of finality of a closed mind which is the characteristic of the physical mind.
10) * The rishis have been rendered half-blind by the physical mind through which they explained their spiritual experience.
11) The physical even in its understanding is closed fully which No. 7 is. The mind even in its physicality is open. Hence the agnosticism of the physical mind No. 3.
12) Proximity can make one sense physically, not understand mentally.
13) The half-blind seer HE refers to is the highest to which the ancient tradition rose.
14) Yogic concentration aims at withdrawing from the senses. Purna Yoga needs a concentration in work on the will of work for the purpose of abdicating itself.
15) Of all the forms of vital ego, it is most difficult to overcome prestige.
16) A problem that gives way often resists in the last parts to dissolve. This happens when we try to solve the problem remaining in the same plane.
17) He who outgrows shame outgrows the ego of vital sensitivity.
18) Surrender allows the most developed part, rather integrally developed part, to take over self-experiencing on an analogy of a low level employee allowing himself to be directly recruited for a higher post before the term is over.
19) Man functions by the highest part that he is aware of. Choosing to function by a higher part is surrender. Sri Aurobindo ensures that that higher part is also the most integrated part in himself.
20) Surrender is the method by which the whole acts by the knowledge of the part. It issues directly from His principle that He considers man as soul in mind unlike the tantriks for whom man is a soul in the body.
21) * God has a personality, not character.
22) * God’s creativity arises not from nothing, but from the impersonality that is Anantaguna.
* Shakespeare alone, among
the European poets, produced living men. All others, including
24) The finest behaviour of one level is a danger signal for the next plane.
25) This is so in externals. Such reversals are not seen in essentials.
26) Human love is idealistic in its passionate loyalty to itself or the object.
27) We adore the idealism and its loyalty, refuse to see or even concede at the moment that, being passion, it is transient and is capable of its opposite.
28) Such intensity disregards society, conscience, consequence and is valued for its capacity for disregarding.
29) These traits are true of all selfish or limited virtues rising in intensity.
30) Fundamentalism, chauvinism, selfishness, mercenary goals are on a par with vitalistic attachments of which the most adored is human love.
31) The only virtue of human love is it is totally indispensable during its existence for both the parties.
32) It is the infatuation of the rational in circumstances that compel them to be irrational; an idealism of the irrational rationality.
33) Only the Infinite can recreate, the finite cannot. The finite can only change, divide, reform, but cannot create.
34) Infinity can be described as the ability to new-create.
35) Egoistic life in practice is a life whose one central goal is prestige.
36) Any goal of life is sought by man with a central exclusiveness which travels to the other extremity since fullness covers both sides.
37) Prestige in its journey to its own extreme finds it easier to push others down than to raise itself so as to hold its reign.
38) The road of progress of prestige is not seeking more for itself but exercising its authority to grant less for others which degenerates into tyranny.
39) This is the rationale of prestige, rivalry, and jealousy to reverse which the strategies of the other man’s point of view, working for his progress, and enjoying his success are very much to the point.
40) The psychic rule of not complaining compresses all these into itself.
41) That man is unconscious is an understatement or euphemism. Man is really consciously enjoying his unconscious life. This he does intensely.
42) Before becoming conscious, he must cease to enjoy being unconscious.
43) Creation of permanent external circumstances that release the inner urge for efficiency or dutifulness is management.
44) Management moving to milieu from the letter on paper is culture.
45) Instructions are given within a social or administrative context. Outside that, instructions are infructuous.
46) The measure of details an instruction carries is a measure of its effectivity.
47) More details than necessary invalidate an instruction.
48) He who seeks greater details than necessary will follow only the details that suit him.
49) Anticipation is to confine the Infinite to our finite condition.
50) Not to expect allows freedom for the Infinite to act in a finite context.