Changes

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>

You may work, do disinterested work It goes without any idea of personal profitsaying that if in your action, your work for the joy of working, but if you are not at have in the same time ready to leave least this workfeeling, “I am doing it because I have been told to change the work or change do it”, and there is not a total adherence of the way of workingbeing, if and you cling to your own way of working, your surrender is do not complete. You must come to a point when everything is done do the work 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 love doing it only because of that. You do not do it because of any habit; if something holds back, attachment or preferencestands apart, nor even any conceptionseparate, even a preference for the idea “I was told it had to be done like that so I did it like that”, it means there is the best thing to do—else your a great gulf between you and surrender. True surrender is not total. As long as you cling to somethingfeel that one wants, one has, as long as there is something in this complete inner adherence: you cannot do but that, that which saysyou have been given to do, "This and what you have not been given to do you cannot do. But at another moment the work may change; at any moment it may be something else, if it is decided that it be something else. It is there that may change, but plasticity comes in. That makes a very great difference. It is well understood thatthose who work are told, that will not change"“Yes, as long as you say about anything at allwork, "That will not change" (not that is your way of surrendering”, but it refuses is a beginning. This way has to changebe progressive. It is only a beginning, but because do you can't think of its changing)understand?” <ref>https://incarnateword.in/cwm/04/28-april-1951#p26, your surrender is not complete.p27/ref>

Human consciousness is so corrupted that men prefer You cannot surrender at the same time to the Divine Shakti and to the miseries movements of the ego and its ignorance lower cosmic Nature. To allow everything as her movement is to contradict the luminous joy that comes from a sincere very sense and object of this Yoga. To surrender to the Divine. So great is their blindness Mother means that they refuse even you stop giving yourself to try these other forces. Therefore discrimination (by the experiment psychic feeling and would rather be subject to the miseries of their ego seeing conscious mind, more even than make by the effort needed thinking part) and rejection are necessary accompaniments and helps to get rid of themconsecration and surrender.<ref>http://incarnateword.in/cwmcwsa/1632/10surrender-to-februarythe-1972mother#p1p53</ref>

Human consciousness is so corrupted that men prefer the miseries of the ego and its ignorance to the luminous joy that comes from a sincere surrender to the Divine. So great is their blindness that they refuse even to try the experiment and would rather be subject to the miseries of their ego than make the effort needed to get rid of them. <ref>http://incarnateword.in/cwm/16/10-february-1972#p1</ref> ...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.<ref>http://incarnateword.in/cwsa/32/surrender-to-the-mother#p47</ref>

The ordinary vital is never willing to surrender. The true inmost vital is different—surrender to the Divine is as necessary to it as to the psychic. <ref>https://incarnateword.in/cwsa/29/surrender#p33,p34</ref>

There are many wrong ideas current about surrender. Most people seem to look upon surrender as an abdication of the personality; but that is a grievous error... by taking the right attitude towards the Divine, this personality is purified of all the lower nature which diminish and distort it and it becomes more strongly personal, more itself, more complete. The truth and power of the personality come out with a more resplendent distinctness, its character is more precisely marked than it could possibly be when mixed with all the obscurity and ignorance, all the dirt and alloy of the lower nature. It undergoes a heightening and glorification, an aggrandisement of capacity, a realization of the maximum of its possibilities.<ref>http://incarnateword.in/cwm/03/4-august-1929#p5</ref>

In the normal theistic conception the Many are created by God; made by him as a potter might make a vessel, they are dependent on him as are creatures on their creator. But in this larger view of the Ishwara the Many are themselves the Divine One in their inmost reality, individual selves of the supreme and universal Self-Existence, eternal as he is eternal but eternal in his being: our material existence is indeed a creation of Nature, but the soul is an immortal portion of the Divinity and behind it is the Divine Self in the natural creature. Still the One is the fundamental Truth of existence, the Many exist by the One and there is therefore an entire dependence of the manifested being on the Ishwara. This dependence is concealed by the separative ignorance of the ego which strives to exist in its own right, although at every step it is evidently dependent on the cosmic Power that created it, moved by it, a part of its cosmic being and action; this effort of the ego is clearly a misprision, an erroneous reflection of the truth of the self-existence that is within us. It is true that there is something in us, not in the ego but in the self and inmost being, that surpasses cosmic Nature and belongs to the Transcendence. But this too finds itself independent of Nature only by dependence on a higher Reality; it is through self-giving or surrender of soul and nature to the Divine Being that we can attain to our highest self and supreme Reality, for it is the Divine Being who is that highest self and that supreme Reality, and we are self-existent and eternal only in his eternity and by his self-existence. <ref>https://incarnateword.in/sabcl/18/brahman-purusha-ishwara-maya-prakriti-shakti#p33</ref>