Changes

The surrender must necessarily be progressive. No one can make the complete surrender from the beginning, so it is quite natural that when one looks into oneself, one should find its absence. That is no reason why the principle of surrender should not be accepted and carried out steadily from stage to stage, from field to field, applying it successively to all the parts of the nature.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p4</ref> <center>~</center>

<center>~</center> Fundamentally, whatever be the path one follows—whether the path of surrender, consecration, knowledge—if one wants it to be perfect, it is always equally difficult, and there is but one way, one only, I know of only one: that is perfect sincerity, but perfect sincerity!<ref>http://incarnateword.in/cwm/06/12-may-1954#p34</ref> <center>~</center>

So long as one is conscious of one's own self as a separate person, personal effort has to be made. It is only when the see of separation is lost, when one is not only completely surrendered, but completely fused in the Divine that there is no longer any need of personal effort. But so long as one feels that one is a separate being, one must make a personal effort. This is what he calls the activity of the lower consciousness.<ref>http://incarnateword.in/cwm/06/14-july-1954#p15</ref>

<center>~</center> It is rare that somebody can surrender entirely to the Divine's Will without having to face one or another of these difficulties. But to keep steady one's aspiration and to look at oneself with an absolute sincerity are the sure means to overcome all obstacles.<ref>http://incarnateword.in/cwm/14/the-cause-and-utility-of-difficulties#p1</ref> <center>~</center>

…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.<ref>http://incarnateword.in/cwm/03/surrender-self-offering-and-consecration#p1</ref>

The surrender comes in when you take the attitude that says, "I give my will to the Divine. I intensely want to become conscious of my nights, I have not the knowledge, let the Divine Will work it out for me." Your will must continue to act steadily, not in the way of choosing a particular action or demanding a particular object, but as an ardent aspiration concentrated upon the end to be achieved. This is the first step. If you are vigilant, if your attention is alert, you will certainly receive something in the form of an inspiration of what is to be done and that you must forthwith proceed to do.<ref>http://incarnateword.in/cwm/03/21-april-1929#p24</ref> <center>~</center> The only way of being truly free is to make your surrender to the Divine entire, without reservation, because then all that binds you, ties you down, chains you, falls away naturally from you and has no longer any importance. <ref>http://incarnateword.in/cwm/04/10-february-1951#p7</ref> <center>~</center> Before eliminating the will of the ego, which takes a very long time, one can begin by surrendering the will of the ego to the Divine Will at every opportunity and finally in a constant way. For this, the first step is to understand that the Divine knows better than we what is good for us and what we truly need, not only for our spiritual progress but also for our material well-being, the health of our body and the proper functioning of all the activities of our being. <ref>http://incarnateword.in/cwm/16/19-september-1959#p4</ref>

The only way of being truly free is to make your surrender to the Divine entire, without reservation, because then all that binds you, ties you down, chains you, falls away naturally from you and has no longer any importance. <refcenter>http://incarnateword.in/cwm/04/10-february-1951#p7~</refcenter>

Before eliminating You may work, do disinterested work without any idea of personal profit, work for the will joy of working, but if you are not at the ego, which takes a very long same timeready to leave this work, one can begin by surrendering to change the work or change the will way of working, if you cling to your own way of the ego working, your surrender is not complete. You must come to the Divine Will at every opportunity a point when everything is done because you feel within, very clearly, in a more and more imperious way, that it is this which must be done and finally in a constant this particular way, and that you do it only because of that. For thisYou do not do it because of any habit, attachment or preference, nor even any conception, even a preference for the idea that it is the first step best thing to do—else your surrender is not total. As long as you cling to understand something, as long as there is something in you which says, "This may change, that may change, but that the Divine knows better than we what is good for us and what we truly need, that will not only for our spiritual progress but also for our material well-beingchange", the health of our body and the proper functioning of as long as you say about anything at all the activities , "That will not change" (not that it refuses to change, but because you can't think of our beingits changing), your surrender is not complete.<ref>http://incarnateword.in/cwm/1604/1928-septemberapril-19591951#p4p26</ref>

You may work, do disinterested work without any idea of personal profit, work for the joy of working, but if you are not at the same time ready to leave this work, to change the work or change the way of working, if you cling to your own way of working, your surrender is not complete. You must come to a point when everything is done because you feel within, very clearly, in a more and more imperious way, that it is this which must be done and in this particular way, and that you do it only because of that. You do not do it because of any habit, attachment or preference, nor even any conception, even a preference for the idea that it is the best thing to do—else your surrender is not total. As long as you cling to something, as long as there is something in you which says, "This may change, that may change, but that, that will not change", as long as you say about anything at all, "That will not change" (not that it refuses to change, but because you can't think of its changing), your surrender is not complete.<refcenter>http://incarnateword.in/cwm/04/28-april-1951#p26~</refcenter>

To all those who suffer, it is the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a "bang", like that, instead of saying, "Oh, this is bad" or "This circumstance is difficult," you say, "My surrender is not perfect." Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble. You answer to all the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the Divine Grace. And that is the only way out, there is no other.<ref>http://incarnateword.in/cwm/15/11-may-1967#p3</ref>

The surrender must be total and seize all the parts of the being. It is not enough that the psychic should respond and the higher mental accept or even the inner vital submit and the inner physical consciousness feel the influence. There must be in no part of the being, even the most external, anything that makes a reserve, anything that hides behind doubts, confusions and subterfuges, anything that revolts or refuses.<ref>http://incarnateword.in/cwsa/32/the-mother-i#p4</ref>

If part of the being surrenders, but another part reserves itself, follows its own way or makes its own conditions, then each time that that happens, you are yourself pushing the divine Grace away from you.<refcenter>http://incarnateword.in/cwsa/32/the-mother-i#p5~</refcenter>

If part of the being surrenders, but another part reserves itself, follows its own way or makes its own conditions, then each time that that happens, you are yourself pushing the divine Grace away from you. <ref>http://incarnateword.in/cwsa/32/the-mother-i#p5</ref> <center>~</center> In a total surrender to the Divine there can be no longer errors or faults or any insufficiency since it is what the Divine has willed that he does and it is done as the Divine has willed it.<ref>http://incarnateword.in/cwm/14/to-will-what-the-divine-wills#p27</ref>

You have asked me, "How do you surrender to the psychic if you are not conscious of its action?" I do it in the same way that I surrender to the Force above. I simply imagine that there is the Force above or that there is a psychic being in the heart centre. Imagining so, I surrender myself to it.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p42</ref>

It is then a saṅkalpa of surrender. But the surrender must be to the Mother—not even to the Force, but to the Mother herself.<refcenter>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p43~</refcenter>

It is then a saṅkalpa of surrender. But the surrender must be to the Mother—not even to the Force, but to the Mother herself.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p43</ref> <center>~</center> ...If the psychic manifests, it will not ask you to surrender to it, but to surrender to the Mother.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p45</ref>

You have to make your vital single-pointed towards the Mother, peaceful, without demands and desires, aspiring only for surrender and to be one with the Mother's consciousness and filled with her.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p24</ref> <center>~</center>

<center>~</center> ...Human human vital does not like to be controlled or dominated by another and I said that that was also a reason why sadhaks found it difficult to surrender to the Mother. For the vital wants to affirm its own ideas, impulses, desires, preferences and to do what it likes, it does not want to feel another force than that of its own nature leading or driving it; but surrender to the Mother means that it must give up all these personal things and allow her Force to guide and drive it in the ways of a higher Truth which are not its own ways: so it resists, does not want to be dominated by the Truth Light and the Mother's Force, insists on its own independence and refuses to surrender.

<center>~</center> If a small human mind stands in front of the Divine Universal Mind and clings to its separateness, it will remain what it is, a small bounded thing, incapable of knowing the nature of the higher reality or even of coming in contact with it. The two continue to stand apart and are, qualitatively as well as quantitatively, quite different from each other. But if the little human mind surrenders, it will be merged in the Divine Universal Mind; it will be one in quality and quantity with it; losing nothing but its own limitations and deformations, it will receive from it its vastness and luminous clearness. The small existence will change its nature; it will put on the nature of the greater truth to which it surrenders. But if it resists and fights, if it revolts against the Universal Mind, then a conflict and pressure are inevitable in which what is weak and small cannot fail to be drawn into that power and immensity. If it does not surrender, its only other possible fate is absorption and extinction. A human being, who comes into contact with the Divine Mind and surrenders, will find that his own mind begins at once to be purified of its obscurities and to share in the power and the knowledge of the Divine Universal Mind. If he stands in front, but separated, without any contact, he will remain what he is, a little drop of water in the measureless vastness. If he revolts, he will lose his mind; its powers will diminish and disappear.<ref>http://incarnateword.in/cwm/03/4-august-1929#p4</ref>

<center>~</center> If a part of the mind is fully enlightened, if it is surrendered to the psychic light and has a sense of the truth, the mind can be of great help, it can explain things in the true way.<ref>http://incarnateword.in/cwm/04/8-march-1951#p9</ref>

The sunlit path can be followed by those who are able to practise surrender, first a central surrender and afterwards a more complete self-giving in all the parts of the being. If they can achieve and preserve the attitude of the central surrender, if they can rely wholly on the Divine and accept cheerfully whatever comes to them from the Divine, then their path becomes sunlit and may even be straightforward and easy. They will not escape all difficulties, no seeker can, but they will be able to meet them without pain and despondency,—as indeed the Gita recommends that Yoga should be practised, ''anirviṇṇacetasā'',—trusting in the inner guidance and perceiving it more and more or else in the outer guidance of the Guru. It can also be followed even when one feels no light and no guidance if there is or if one can acquire a bright settled faith and happy bhakti or has the nature of the spiritual optimist and the firm belief or feeling that all that is done by the Divine is done for the best even when we cannot understand his action. But all have not this nature, most are very far from it, and the complete or even the central surrender is not easy to get and to keep it always is hard enough for our human nature. When these things are not there, the liberty of the soul is not attained and we have instead to undergo the law or fulfil a hard and difficult discipline.<ref>http://incarnateword.in/cwsa/31/the-right-attitude-towards-difficulties#p11</ref>

Whatever the difficulties of the nature, however long and painful the process of dealing with them, they cannot stand to the end against the Truth, if there is or if there comes in these parts the true spirit, attitude and endeavour. But if a sadhaka continues out of self-esteem and self-will or out of tamasic inertia to shut his eyes or harden his heart against the Light, so long as he does that, no one can help him. The consent of all the being is necessary for the divine change, and it is the completeness and fullness of the consent that constitutes the integral surrender. But the consent of the lower vital must not be only a mental profession or a passing emotional adhesion; it must translate itself into an abiding attitude and a persistent and consistent action.<refcenter>http://incarnateword.in/cwsa/31/the-lower-vital-being#p11~</refcenter>

A totalWhatever the difficulties of the nature, complete however long and unconditional surrender. What I mean by that is painful the giving up not only process of your actionsdealing with them, workthey cannot stand to the end against the Truth, ambitionsif there is or if there comes in these parts the true spirit, but also attitude and endeavour. But if a sadhaka continues out of self-esteem and self-will or out of all your feelingstamasic inertia to shut his eyes or harden his heart against the Light, in the sense that all so long as he does that you do, no one can help him. The consent of all that you are, the being is exclusively necessary for the Divine. Sodivine change, you feel above and it is the surrounding human reactions—not only above them but protected from them by completeness and fullness of the wall of consent that constitutes the Divine's Graceintegral surrender. Once you have no more desires, no more attachments, once you have given up all necessity But the consent of receiving a reward from human beings, whoever they are—knowing that the lower vital must not be only reward that is worth getting is the one that comes from the Supreme a mental profession or a passing emotional adhesion; it must translate itself into an abiding attitude and that never fails—once you give up the attachment to all exterior beings a persistent and things, you at once feel in your heart this Presence, this Force, this Grace that is always with youconsistent action.<ref>http://incarnateword.in/cwmcwsa/1531/11the-lower-mayvital-1967being#p2p11</ref>

For the individual's surrender, it is the last resistances, sometimes quite insignificant, that are the most obstinate and difficult to conquer.<refcenter>http://incarnateword.in/cwm/14/the-cause-and-utility-of-difficulties#p32~</refcenter>

It A total, complete and unconditional surrender. What I mean by that is the giving up not only of your actions, work, ambitions, but also of all your feelings, in the sense that all that you do, all that you are, is quite wrong to go on brooding about exclusively for the pastDivine. The true attitude is to remember that nothing happens So, you feel above the surrounding human reactions—not only above them but protected from them by Godthe wall of the Divine's will and to submit to that will quietlyGrace. If Once you have made mistakes in no more desires, no more attachments, once you have given up all necessity of receiving a reward from human beings, whoever they are—knowing that the past it only reward that is worth getting is by lack of true surrender the one that comes from the Supreme and that never fails—once you give up the only way attachment to repair the mistakes all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is to surrender trulyalways with you.<ref>http://incarnateword.in/cwm/1415/mistakes-no-torment-worry11-ormay-sadness1967#p20p2</ref>

<center>~</center> For the individual's surrender, it is the last resistances, sometimes quite insignificant, that are the most obstinate and difficult to conquer. <ref>http://incarnateword.in/cwm/14/the-cause-and-utility-of-difficulties#p32</ref> <center>~</center> It is quite wrong to go on brooding about the past. The true attitude is to remember that nothing happens but by God's will and to submit to that will quietly. If you have made mistakes in the past it is by lack of true surrender and the only way to repair the mistakes is to surrender truly. <ref>http://incarnateword.in/cwm/14/mistakes-no-torment-worry-or-sadness#p20</ref> <center>~</center> The path is long, but self-surrender makes it short; the way is difficult, but perfect trust makes it easy.<ref>http://incarnateword.in/cwm/14/surrender#p13</ref>

You cannot surrender at the same time to the Divine Shakti and to the movements of the lower cosmic Nature. To allow everything as her movement is to contradict the very sense and object of this Yoga. To surrender to the Mother means that you stop giving yourself to these other forces. Therefore discrimination (by the psychic feeling and the seeing conscious mind, more even than by the thinking part) and rejection are necessary accompaniments and helps to consecration and surrender.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p53</ref>

The effort demanded of the sadhak is that of aspiration, rejection and surrender. If these three are done the rest is to come of itself by the Grace of the Mother and the working of her force in you. But of the three the most important is surrender of which the first necessary form is trust and confidence and patience in difficulty. There is no rule that trust and confidence can only remain if aspiration is there. On the contrary, when even aspiration is not there because of the pressure of inertia, trust and confidence and patience can remain. If trust and patience fail when aspiration is quiescent, that would mean that the sadhak is relying solely on his own effort—it would mean, "Oh, my aspiration has failed, so there is no hope for me. My aspiration fails, so what can Mother do?" On the contrary, the sadhak should feel, "Never mind, my aspiration will come back again. Meanwhile I know that the Mother is with me even when I do not feel her; she will carry me even through the darkest period." That is the fully right attitude you must have. To those who have it depression can do nothing; even if it comes it has to return baffled. That is not tamasic surrender.<ref>http://incarnateword.in/cwsa/32/aspiration-rejection-surrender#p14</ref> <center>~</center> Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties—difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment. <ref>http://incarnateword.in/cwm/03/14-april-1929#p9</ref>

Surrender does not ensure a smooth and unruffled and continuous progression. The reason is that your being is not yet one, nor your surrender absolute and complete. Only a part of you surrenders; and today it is one part and the next day it is another. The whole purpose of the Yoga is to gather all the divergent parts together and forge them into an undivided unity. Till then you cannot hope to be without difficulties—difficulties, for example, like doubt or depression or hesitation. The whole world is full of the poison. You take it in with every breath. If you exchange a few words with an undesirable man or even if such a man merely passes by you, you may catch the contagion from him. It is sufficient for you to come near a place where there is plague in order to be infected with its poison; you need not know at all that it is there. You can lose in a few minutes what it has taken you months to gain. So long as you belong to humanity and so long as you lead the ordinary life, it does not matter much if you mix with the people of the world; but if you want the divine life, you will have to be exceedingly careful about your company and your environment.<refcenter>http://incarnateword.in/cwm/03/14-april-1929#p9~</refcenter>

It is evident that we are looking at an Infinite of which the Self-Power is capable of many movements, all of them valid. If we look again more largely and take account of both the impersonal and the personal truth of things as one truth, if in that light, the light of personality in impersonality, we see the biune aspect of Self and Self-Power, then in the Person Aspect a dual Person emerges, Ishwara-Shakti, the Divine Self and Creator and the Divine Mother and Creatrix of the universe; there becomes apparent to us the mystery of the masculine and feminine cosmic Principles whose play and inter action are necessary for all creation. In the superconscient truth of the Self-Existence these two are fused and implied in each other, one and indistinguishable, but in the spiritual-pragmatic truth of the dynamism of the universe, they emerge and be come active; the Divine Mother-Energy as the universal creatrix, Maya, Para-Prakriti, Chit-Shakti, manifests the cosmic Self and Ishwara and her own self-power as a dual principle; it is through her that the Being, the Self, the Ishwara, acts and he does nothing except by her; though his Will is implicit in her, it is she who works out all as the supreme Consciousness-Force who holds all souls and beings within her and as executive Nature; all exists and acts according to Nature, all is the Consciousness-Force manifesting and playing with the Being in millions of forms and movements into which she casts his existence. If we draw back from her workings, then all can fall into quiescence and we can enter into the silence, because she consents to cease from her dynamic activity; but it is in her quiescence and silence that we are quiescent and cease. If we would affirm our independence of Nature, she reveals to us the supreme and omnipresent power of the Ishwara and ourselves as beings of his being, but that power is herself and we are that in her supernature. If we would realise a higher formation or status of being, then it is still through her, through the Divine Shakti, the Consciousness-Force of the Spirit that it has to be done; our surrender must be to the Divine Being through the Divine Mother: for it is towards or into the supreme Nature that our ascension has to take place and it can only be done by the supramental Shakti taking up our mentality and transforming it into her supramentality.<ref>http://incarnateword.in/cwsa/21/brahman-purusha-ishwara-maya-prakriti-shakti#p31</ref> <center>~</center>