Livings Words of the Masters

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]

How, you ask me, are we to know our true being? Ask for it, aspire after it, want it as you want nothing else. Most of you here are influenced by it, but it should be more than an influence, you should be able to feel identified with it. All urge for perfection comes from it, but you are unaware of the source, you are not collaborating with it knowingly, you are not in identification with its light. Do not think I refer to the emotional part of you when I speak of the psychic. Emotion belongs to the higher vital, not to the pure psychic. The psychic is a steady flame that burns in you, soaring towards the Divine and carrying with it a sense of strength which breaks down all oppositions. When you are identified with it you have the feeling of the divine truth—then you cannot help feeling also that the whole world is ignorantly walking on its head with its feet in the air!

You must learn to unite what you call your individual self with your true psychic individuality. Your present individuality is a very mixed thing, a series of changes which yet preserves a certain continuity, a certain sameness or identity of vibration in the midst of all flux. It is almost like a river which is never the same and yet has a certain definiteness and persistence of its own. Your normal self is merely a shadow of your true individuality which you will realise only when this normal individual which is differently poised at different times, now in the mental, then in the vital, at other times in the physical, gets into contact with the psychic and feels it as its real being. Then you will be one, nothing will shake or disturb you, you will make steady and lasting progress and be above such petty things as greed for food.

[The Mother: CWM 3]

Let endurance be your watchword: teach the life-force in you—your vital being—not to complain but to put up with all the conditions necessary for great achievement. The body is a very enduring servant, it bears the stress of circumstance tamely like a beast of burden. It is the vital being that is always grumbling and uneasy. The slavery and torture to which it subjects the physical is almost incalculable. How it twists and deforms the poor body to its own fads and fancies, irrationally demanding that everything should be shaped according to its whimsicality! But the very essence of endurance is that the vital should learn to give up its capricious likes and dislikes and preserve an equanimity in the midst of the most trying conditions. When you are treated roughly by somebody or you lack something which would relieve your discomfort, you must keep up cheerfully instead of letting yourself be disturbed. Let nothing ruffle you the least bit, and whenever the vital tends to air its petty grievances with pompous exaggeration just stop to consider how very happy you are, compared to so many in this world. Reflect for a moment on what the soldiers who fought in the last war had to go through. If you had to bear such hardships you would realise the utter silliness of your dissatisfactions. And yet I do not wish you to court difficulties—what I want is simply that you should learn to endure the little insignificant troubles of your life.

[The Mother: CWM 3]