The Hour of God

Words of the Master - II

Ours is an integral mission, essentially religious and spiritual, but whose field for application is the whole of life. Our aim of aims is to change the whole normal human being into its divine type.

Our Sadhana stands upon Karmayoga with Jnana and Bhakti.

We have to get rid of the past Karma in ourselves and others which stands in our way and helps the forces of kaliyuga to baffle our efforts.

Success must not elate our minds nor failure discourage us.

We are working for a general renovation of the world, by which the present European civilisation shall be replaced by a spiritual civilisation.

In that change, the resurrection of the Asiatic races and specially of India is an essential point.

It is only by a wide Vedantic movement...that the work of regeneration can be done.

A strong spiritual foundation is necessary.

What we are within, our karmas and kriyās will be without.

The Mother demands a pure ādhāra for her works.

Let us not try to hurry her by rājasika impatience; that will only delay the success instead of hastening it.

Try to see God in all and the Self in all.

Every ascetic movement since the time of Buddha has left India weaker and for a very obvious reason.

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Renunciation of life is one thing, to make life itself, national, individual, world-life greater and more divine is another.

You cannot enforce one ideal on the country without weakening the other.

You cannot take away the best souls from life and yet leave life stronger and greater.

Renunciation of ego, acceptance of God in life is the teaching of our Yoga—no other renunciation.

Put faith in God and act.

The first and supreme object now is to put forward the Adhyatma Yoga for practice in life.

The spread of the idea is not sufficient; we must have real Yogins.

A collective Yoga is not like a solitary one; it has a collective soul.

The first discipline necessary is self-discipline, ātma-saṁyama.

The first element in that is obedience to the law of the Yoga.

All difficulties can be conquered, but only on condition of fidelity to the Way.

There is no obligation on any one to take it; but once taken, it must be followed or there can be no progress or success.

Difficult and trying is the Path—it is the way for heroes and strong souls, not for weaklings.

Remember the true basis of the Yoga.

It is not founded upon the vehement emotionalism of the current bhakti-mārga—though it has a different kind of bhakti, but it is established on samatā and ātma-samarpaṇa.

Obedience to the divine Will, not assertion of self-will is the very first mantra.

There can be no complete utsarga, if there is any kind of revolt or vehement impatience.

Revolt and impatience means always that there is a part of

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the being or something in the being which does not submit, has not given itself to God, but insists on God going out of His way to obey it.

All that may be very well in the ordinary bhakti-mārga, but it will not do in the adhyātma yoga.

The revolt and impatience may come and will come in the heart or the Prana, when these are still subject to imperfection and impurity; but it is then for the Will and the Faith in the buddhi to reject them, not to act upon them.

If the Will consents, approves and supports them, it means that you are siding with the inner enemy; and every time it is done, the enemy is strengthened and the Shuddhi postponed.

This is a difficult lesson to learn, but every Yogin must learn it, thoroughly.

It is hard, very hard indeed to know even the principle well enough; it is a hundred times harder still to master the lower nature in this respect.

Only do not associate yourself with the enemy 'Desire'!

Only consciously and fully assist the Master in the work of purification.

These are the keywords of our Yoga.

Shuddhi is the most difficult part of the whole Yoga; it is the condition of all the rest.

If that is once conquered, the real conquest is accomplished. The rest becomes a comparatively easy building on an assured basis,—it may take longer or shorter time, but it can be done tranquilly and steadily.

To prevent the śuddhi the lower nature in you and around you, will exhaust all its efforts, and even when it cannot prevent, it will try to retard.

And its strong weapon then is, when you think you have got it, suddenly to break in on you and convince you that you have not got it, that it is far away, and so arouse disappointment, grief, loss of faith, discouragement, depression and revolt, the whole army of troubles that wait upon impure Desire.

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When you have once found calm, peace of mind, firm faith, equality and been able to live in it for some time, then and only then, you may be sure that śuddhi is founded; but you must not think it will not be disturbed.

It will be, so long as your heart and Prana are still capable of responding to the old movements, have still any memory and habit of vibrating to the old chords.

The one thing necessary when the renewed trouble comes, is to stand back in your mind and will from it, refuse it the sanction of your higher being, even when it is raging in the lower nature.

As that habit of refusal forces itself—at first that may not be successfully done, the Buddhi may be lost in the storm—gradually it will be found that the aśuddhi, even though it still returns becomes less violent, more and more external, until it ceases to be anything more than a faint and short-lived touch from outside and finally comes no more.

Thus have the pioneers to hew their way through the jungle of the lower Prakriti.

Thus, have they to prepare themselves, who dare share the spiritual burden of the Master and are chosen in any degree to lead, help and guide others on the same way.

These must not be cowards and shirkers who refuse the burden and clamour for everything to be made quick and easy for them.

The master demands strong men and not emotional children.

The master demands endurance, firmness, heroism—true spiritual heroism;—demands manhood and then divine-man-hood too.