How to become Masters of
Ones thought?
1st condition: to understand the full importance of the mastery...
2nd condition: To will persistently an effective direction of our mental activity.
3rd condition: To observe our thought...
4th condition: To seek in our selves the idea which seems to be the highest the noblest,the purest and most disinterested and, until the day we find the more beautiful idea to replace it, to make it to pivot around which our mental synthesis will be build up, the regular idea in whose light all other thought can be seen and judged, that is, accepted or rejected.
5th condition: To undergo a regular daily mental discipline. The Mother
1st condition: to understand the full importance of the mastery...
2nd condition: To will persistently an effective direction of our mental activity.
3rd condition: To observe our thought...
4th condition: To seek in our selves the idea which seems to be the highest the noblest,the purest and most disinterested and, until the day we find the more beautiful idea to replace it, to make it to pivot around which our mental synthesis will be build up, the regular idea in whose light all other thought can be seen and judged, that is, accepted or rejected.
5th condition: To undergo a regular daily mental discipline. The Mother
AN ENTIRE
self-consecration, a complete equality, an un-
sparing effacement of the ego, a transforming deliverance
of the nature from its ignorant modes of action are the
steps by which the surrender of all the being and nature to
the Divine Will can be prepared and achieved,—a self-giving
true, total and without reserve. The first necessity is an entire
spirit of self-consecration in our works; it must become first the
constant will, then the ingrained need in all the being, finally its
automatic but living and conscious habit, the self-existent turn
to do all action as a sacrifice to the Supreme and to the veiled
Power present in us and in all beings and in all the workings
of the universe. Life is the altar of this sacrifice, works are our
offering; a transcendent and universal Power and Presence as yet
rather felt or glimpsed than known or seen by us is the Deity to
whom they are offered. This sacrifice, this self-consecration has
two sides to it; there is the work itself and there is the spirit in
which it is done, the spirit of worship to the Master of Works in
all that we see, think and experience.
The work itself is at first determined by the best light we can
command in our ignorance. It is that which we conceive as the
thing that should be done. And whether it be shaped by our sense
of duty, by our feeling for our fellow-creatures, by our idea of
what is for the good of others or the good of the world or by the
direction of one whom we accept as a human Master , wiser than
ourselves and for us the representative of that Lord of all works
in whom we believe but whom we do not yet know, the principle
is the same. The essential of the sacrifice of works must be there
and the essential is the surrender of all desire for the fruit of our
works, the renunciation of all attachment to the result for which
yet we labour . For so long as we work with attachment to the
result, the sacrifice is offered not to the Divine, but to our ego.
We may think otherwise, but we are deceiving ourselves; we are
making our idea of the Divine, our sense of duty, our feeling for
our fellow-creatures, our idea of what is good for the world or
others, even our obedience to the Master a mask for our egoistic
satisfactions and preferences and a specious shield against the
demand made on us to root all desire out of our nature.
At this stage of the Yoga and even throughout the Yoga this
form of desire, this figure of the ego is the enemy against whom
we have to be always on our guard with an unsleeping vigilance.
We need not be discouraged when we find him lurking within
us and assuming all sorts of disguises, but we should be vigilant
to detect him in all his masks and inexorable in expelling his
influence. The illumining Word of this movement is the decisive
line of the Gita, “To action thou hast a right but never under any
circumstances to its fruit.” The fruit belongs solely to the Lord
of all works; our only business with it is to prepare success by a
true and careful action and to offer it, if it comes, to the divine
Master . Afterwards even as we have renounced attachment to
the fruit, we must renounce attachment to the work also; at any
moment we must be prepared to change one work, one course
or one field of action for another or abandon all works if that is
the clear command of the Master . Otherwise we do the act not
for his sake but for our satisfaction and pleasure in the work,
from the kinetic nature’s need of action or for the fulfilment of
our propensities; but these are all stations and refuges of the ego.
However necessary for our ordinary motion of life, they have to
be abandoned in the growth of the spiritual consciousness and
replaced by divine counterparts: an Ananda, an impersonal and
God-directed delight will cast out or supplant the unillumined
vital satisfaction and pleasure, a joyful driving of the Divine
Energy the kinetic need; the fulfilment of the propensities will
no longer be an object or a necessity, there will be instead the
fulfilment of the Divine Will through the natural dynamic truth
in action of a free soul and a luminous nature. In the end, as
the attachment to the fruit of the work and to the work itself
has been excised from the heart, so also the last clinging attach-
ment to the idea and sense of ourselves as the doer has to be
relinquished; the Divine Shakti must be known and felt above
and within us as the true and sole worker .
THE SYNTHESIS OF YOGA
PART-I-THE YOGA OF DIVINE WORKS
Chapter-IX-EQUALITY AND THE ANNIHILATION OF EGO
Page.no.209,210,211
sparing effacement of the ego, a transforming deliverance
of the nature from its ignorant modes of action are the
steps by which the surrender of all the being and nature to
the Divine Will can be prepared and achieved,—a self-giving
true, total and without reserve. The first necessity is an entire
spirit of self-consecration in our works; it must become first the
constant will, then the ingrained need in all the being, finally its
automatic but living and conscious habit, the self-existent turn
to do all action as a sacrifice to the Supreme and to the veiled
Power present in us and in all beings and in all the workings
of the universe. Life is the altar of this sacrifice, works are our
offering; a transcendent and universal Power and Presence as yet
rather felt or glimpsed than known or seen by us is the Deity to
whom they are offered. This sacrifice, this self-consecration has
two sides to it; there is the work itself and there is the spirit in
which it is done, the spirit of worship to the Master of Works in
all that we see, think and experience.
The work itself is at first determined by the best light we can
command in our ignorance. It is that which we conceive as the
thing that should be done. And whether it be shaped by our sense
of duty, by our feeling for our fellow-creatures, by our idea of
what is for the good of others or the good of the world or by the
direction of one whom we accept as a human Master , wiser than
ourselves and for us the representative of that Lord of all works
in whom we believe but whom we do not yet know, the principle
is the same. The essential of the sacrifice of works must be there
and the essential is the surrender of all desire for the fruit of our
works, the renunciation of all attachment to the result for which
yet we labour . For so long as we work with attachment to the
result, the sacrifice is offered not to the Divine, but to our ego.
We may think otherwise, but we are deceiving ourselves; we are
making our idea of the Divine, our sense of duty, our feeling for
our fellow-creatures, our idea of what is good for the world or
others, even our obedience to the Master a mask for our egoistic
satisfactions and preferences and a specious shield against the
demand made on us to root all desire out of our nature.
At this stage of the Yoga and even throughout the Yoga this
form of desire, this figure of the ego is the enemy against whom
we have to be always on our guard with an unsleeping vigilance.
We need not be discouraged when we find him lurking within
us and assuming all sorts of disguises, but we should be vigilant
to detect him in all his masks and inexorable in expelling his
influence. The illumining Word of this movement is the decisive
line of the Gita, “To action thou hast a right but never under any
circumstances to its fruit.” The fruit belongs solely to the Lord
of all works; our only business with it is to prepare success by a
true and careful action and to offer it, if it comes, to the divine
Master . Afterwards even as we have renounced attachment to
the fruit, we must renounce attachment to the work also; at any
moment we must be prepared to change one work, one course
or one field of action for another or abandon all works if that is
the clear command of the Master . Otherwise we do the act not
for his sake but for our satisfaction and pleasure in the work,
from the kinetic nature’s need of action or for the fulfilment of
our propensities; but these are all stations and refuges of the ego.
However necessary for our ordinary motion of life, they have to
be abandoned in the growth of the spiritual consciousness and
replaced by divine counterparts: an Ananda, an impersonal and
God-directed delight will cast out or supplant the unillumined
vital satisfaction and pleasure, a joyful driving of the Divine
Energy the kinetic need; the fulfilment of the propensities will
no longer be an object or a necessity, there will be instead the
fulfilment of the Divine Will through the natural dynamic truth
in action of a free soul and a luminous nature. In the end, as
the attachment to the fruit of the work and to the work itself
has been excised from the heart, so also the last clinging attach-
ment to the idea and sense of ourselves as the doer has to be
relinquished; the Divine Shakti must be known and felt above
and within us as the true and sole worker .
THE SYNTHESIS OF YOGA
PART-I-THE YOGA OF DIVINE WORKS
Chapter-IX-EQUALITY AND THE ANNIHILATION OF EGO
Page.no.209,210,211
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