Livings Words of the Masters

The fundamental seat of aspiration from which it radiates or manifests in one part of the being or another is the psychic centre. When I speak of aspiration in the physical I mean that the very consciousness in you which hankers after material comfort and well-being should of itself, without being compelled by the higher parts of your nature, ask exclusively for the Divine’s Love. Usually you have to show it the Light by means of your higher parts; surely this has to be done persistently, otherwise the physical would never learn and it would take Nature’s common round of ages before it learns by itself. Indeed the round of Nature is intended to show it all possible sorts of satisfactions and by exhausting them convince it that none of them can really satisfy it and that what it is at bottom seeking is a divine satisfaction. In Yoga we hasten this slow process of Nature and insist on the physical consciousness seeing the truth and learning to recognise and want it. But how to show it the truth? Well, just as you bring a light into a dark room. Illumine the darkness of your physical consciousness with the intuition and aspiration of your more refined parts and keep on doing so till it realises how futile and unsatisfactory is its hunger for the low ordinary things, and turns spontaneously towards the truth. When it does turn, your whole life will be changed—the experience is unmistakable.

[The Mother: CWM 3]

There is in books a lot of talk about renunciation—that you must renounce possessions, renounce attachments, renounce desires. But I have come to the conclusion that so long as you have to renounce anything you are not on this path; for, so long as you are not thoroughly disgusted with things as they are, and have to make an effort to reject them, you are not ready for the supramental realisation. If the constructions of the Overmind—the world which it has built and the existing order which it supports—still satisfy you, you cannot hope to partake of that realisation. Only when you find such a world disgusting, unbearable and unacceptable, are you fit for the change of consciousness. That is why I do not give any importance to the idea of renunciation. To renounce means that you are to give up what you value, that you have to discard what you think is worth keeping. What, on the contrary, you must feel is that this world is ugly, stupid, brutal and full of intolerable suffering; and once you feel in this way, all the physical, all the material consciousness which does not want it to be that, will want it to change, crying, “I will have something else—something that is true, beautiful, full of delight and knowledge and consciousness!” All here is floating on a sea of dark unconsciousness. But when you want the Divine with all your will, all your resolution, all your aspiration and intensity, it will surely come. But it is not merely a matter of ameliorating the world. There are people who clamour for change of government, social reform and philanthropic work, believing that they can thereby make the world better. We want a new world, a true world, an expression of the Truth-Consciousness. And it will be, it must be—and the sooner the better!

It should not, however, be just a subjective change. The whole physical life must be transformed. The material world does not want a mere change of consciousness in us. It says in effect: “You retire into bliss, become luminous, have the divine knowledge; but that does not alter me. I still remain the hell I practically am!” The true change of consciousness is one that will change the physical conditions of the world and make it an entirely new creation.

[The Mother: CWM 3]

Surrender is the decision taken to hand over the responsibility of your life to the Divine. Without this decision nothing is at all possible; if you do not surrender, the Yoga is entirely out of the question. Everything else comes naturally after it, for the whole process starts with surrender. You can surrender either through knowledge or through devotion. You may have a strong intuition that the Divine alone is the truth and a luminous conviction that without the Divine you cannot manage. Or you may have a spontaneous feeling that this line is the only way of being happy, a strong psychic desire to belong exclusively to the Divine: “I do not belong to myself,” you say, and give up the responsibility of your being to the Truth. Then comes self-offering: “Here I am, a creature of various qualities, good and bad, dark and enlightened. I offer myself as I am to you, take me up with all my ups and downs, conflicting impulses and tendencies—do whatever you like with me.” In the course of your self-offering, you start unifying your being around what has taken the first decision—the central psychic will. All the jarring elements of your nature have to be harmonised, they have to be taken up one after another and unified with the central being. You may offer yourself to the Divine with a spontaneous movement, but it is not possible to give yourself effectively without this unification. The more you are unified, the more you are able to realise self-giving. And once the self-giving is complete, consecration follows: it is the crown of the whole process of realisation, the last step of the gradation, after which there is no more trouble and everything runs smoothly. But you must not forget that you cannot become integrally consecrated at once. You are often deluded into such a belief when, for a day or two, you have a strong movement of a particular kind. You are led to hope that everything else will automatically follow in its wake; but in fact if you become the least bit self-complacent you retard your own advance. For your being is full of innumerable tendencies at war with one another—almost different personalities, we may say. When one of them gives itself to the Divine, the others come up and refuse their allegiance. “We have not given ourselves,” they cry, and start clamouring for their independence and expression. Then you bid them be quiet and show them the Truth. Patiently you have to go round your whole being, exploring each nook and corner, facing all those anarchic elements in you which are waiting for their psychological moment to come up. And it is only when you have made the entire round of your mental, vital and physical nature, persuaded everything to give itself to the Divine and thus achieved an absolute unified consecration that you put an end to your difficulties. Then indeed yours is a glorious walk towards transformation, for you no longer go from darkness to knowledge but from knowledge to knowledge, light to light, happiness to happiness…. The complete consecration is undoubtedly not an easy matter, and it might take an almost indefinitely long time if you had to do it all by yourself, by your own independent effort. But when the Divine’s Grace is with you it is not exactly like that. With a little push from the Divine now and then, a little push in this direction and in that, the work becomes comparatively quite easy. Of course the length of time depends on each individual, but it can be very much shortened if you make a really firm resolve. Resolution is the one thing required—resolution is the master-key.

[The Mother: CWM 03]