Oct. 22, 02
The Rationale of the Irrational
(by Karmayogi)
o
The rationale
of the irrational is God's rationale.
o
God, the whole,
the Identical, acts in the world that appears partial while retaining its
wholeness in the Subliminal.
o
The surface is
an insular part the subliminal has created to perfect the Ignorance as Finite,
confining it on the surface to Mind and Time and centring
it in the Ego.
o
As the
Inconscient is a hooded Gnosis, the partial surface is constantly enjoying a
private joke with the personality which is an unaware that the surface finite
is inwardly aware of its infinity.
o
When the
personality of man misses this humour, he remains
human.
o
As selfishness
is such a preoccupying part of us, the inherent humour
of this process is revealed to the selflessness.
o
Normally,
selfish men are more efficient in view of the concentration in it.
o
Most of the
problems the selfless man or normal man encounters, the selfish man misses as
he ignores them.
o
Efficiency is
gathering the energies into action for effectivity.
o
Selfishness is
enabled to do so more fully than normal human disposition.
o
One is normal
when he declines to be selfish and endeavors to act with social courtesy and
human decency.
o
When a man
performs well, it is courtesy and decency to applaud him.
o
A selfish man
is not endowed with this courtesy. He perceives that he has not performed but
the other man has performed. He wants to accuse him of a higher performance.
People who have not emerged out of physicality do even that readily. The
little culture that is there in him prevents him from doing so. But the desire
for accusation, being alive, surfaces through the resourcefulness of mind. The
selfish man accuses the one who performs as having failed to help him perform.
o
This he
projects on the other man as if he has failed in his duty.
o
Granting the
rationality in this argument, some selfless men go to the help of selfishness
to vindicate themselves.
o
The very next
thing that one faces is the selfish man insists on his being helped to perform
at a higher level through his existing skills, which is impossible.
o
It is not
anyone's duty to help a selfish man perform. Nor is it in anyone's power to
make an unskilled person perform what the skilled person does.
o
Supposing one
goes to that length too and devises ways and means to make the unskilled
selfish man perform at a higher level, as soon as the results are achieved, it
is the dharma of selfishness by virtue of its being selfish to attend to his
own work and not waste time on any other, particularly the one who helped to
accomplish.
o
Each trait
has a higher dharma too and selfishness too so qualifies.
o
Survival is
ensured by eliminating those who are a threat by virtue of their higher
endowment following in the footsteps of Basmasura. It
is a natural law.
o
The selfless
man, by his initiative of self-giving, has created a situation for himself
where he has to struggle for existence.
o
No selfish
person ever comes to this dilemma in his life.
o
Now the one who
helped either survives in the struggle or perishes.
o
In the event of
survival, he is faced with a question of whether to emulate the example of the
selfish man or repeat the earlier experience. Obviously this is not to be
repeated. What, then, is the dharma of man? Is there an answer in The Mother?
o
The rationale
of the irrational is the rationale of God is Her answer, but it must be done on
the behest of God, not on ones' own initiative. In human circumstances, one
helps the other so that the other will be a more effective subordinate force,
thus retaining the wisdom of selfishness. In Mother, one must practise Self-giving on Her prompting so that the other
will grow in The Mother's consciousness. To help the weak is a
psychological weakness, known as vanity.
o
To help the
weak, out of a higher duty, one must be firstly strong enough to protect
himself not selfishly but impersonally.
o
o
Fame sought
widely or good reputation sought in a small circle can arise out of submerged
vanity which will surely attract the operation of natural laws, the law of
destroying the one who helped.
o
Fame that comes
to one is still coloured by the same rules that try
to destroy anyone who disturbs the equilibrium by outgrowing it.
o
Within a very
narrow circle of family or partnership, especially marriage, this rule will
play an outstanding role.
o
Kindness that
issues out of weakness will attract the rules of life forces and will have the
consequences of self-destruction.
o
The forces of
life are not controllable unselfishly by the strength of life.
o
Should there
be strength to control life-forces, they must issue not from mind, but from the
Spirit.
o
In the case of Lord
Krishna, we see the powers of Spirit are incapable of handling the forces of
life represented by Duryodhana without
o
That was so
because his was overmental force.
o
The Supramental
force is a whole in the sense that your strength is also the strength of the
other.
o
By stationing
oneself in the Supermind, one can be safely selfless and practise
self-giving if he awaits God's prompting.
o
His own
imitative will end in misplaced sympathy, expression of vanity and the result
will be determined not by the laws of God, but the rules of life.
·
It is safe to be selfish unless one commissions God's strength to practise self-giving on His command.
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