The greater the store the greater the stability of the store, the greater the force with which the water gushes out. If the store is a small one and it is bubbling and then the flow also is very ineffective but if the store is full the stability of the store is very powerful then the flow also is very powerful. As you rise higher and higher and you come to the Supreme you'll find ‘that moves and that moves not’, you really reach a stage where there is a complete stability and a complete power of dynamism, of full force of action. The King is one, even in ordinary human beings who is stable, he is not deflected, not restless, is in a complete state of mastery. A sign a mastery is stability. Even when you describe the history of any hero, he is one who is unshaken in spite of tremendous problems that he may be facing he remains quiet, strong, unmoved. And yet he is powerful and his action is heroic, when needed he springs into action and go straight to the target and determines what he wants to do with the target. Such is the nature of a hero he moves and yet moves not. Standing he attracts everything and moves everything, − unmoved mover. It is we, who in our ordinary consciousness make a big opposition between stability and movement. But as you rise higher and higher the two coexist, not only do they coexist, − they are one and the same.
Motion and stability are the same, you might say that stability is nothing but complete concentration of force of energy, of movement, and all movement is stabilised, it becomes unshakeable stable, poised. So, the Brahman is at once immobile and mobile. The reality is static and dynamic. And the two are not different but one. It is not as if in three–fourth parts of Brahman it is stable and one fourth part of it is moving. That is not the image that should be created in the mind. Even in the movement the Brahman is present, and that Brahman which is present is immobile, completely. The Brahman is completely not three fourths stable, wholly stable. Even in every movement the Brahman is absolutely stable, the passivity in the activity. In the Upanishad, we have the concept of what is called sthanu, sthanu is a word in Sanskrit which is stable, nishkriya, is that which is devoid of action and sakriya, that which is full of action, nishkriya and sakriya are both one. Such is the nature of the Reality and if you have to grow into that Reality we can attain the same.
If you look at Sri Aurobindo and the Mother, the peace, Himalayan peace is in their consciousness, and yet their actions, words and writings, if you see, they are powerful writings, omnipotent writings in fact. If you read ‘The Life Divine’ it's a huge book, it is said, Mother herself has said that Sri Aurobindo wrote in a state of complete silence. When we write, we cogitate so much in our minds, whether to put this word here or that Word there, in this way or that way. But Sri Aurobindo's mind was completely silent, no ripple of movement and through that mind most potent words were being manifested. When you look at the Mother, when you went to the Mother, you felt you were entering into a huge column of peace and this was all the time, even when she talked to you, you felt she was absolutely stable, a column of peace. All that time there was no movement at all and yet when She spoke, what a power, smashing power. And all kinds of powers, utter sweetness, one smile of the Mother and you become her slave for life. At one stroke you felt all your desires were smashed.
The Upanishads says, do not desire. And if you go to the Mother, with some desire in your mind, with one stroke the desires are smashed, you are free from desire. Your weaknesses are transformed into strength, you go helpless and you come back from her, you are full of confidence; all kinds of powers manifesting all the time. This is the mark of the Brahman. If you have realised the Brahman, if you become the Brahman, realisation means you become the Brahman, you become means you are the Brahman, actually. Only you become aware, you have forgotten that you are Brahman and you become Brahman and you realise that you are Brahman.
Therefore, now we are introduced to the central part of the Upanishad that is the next verse number six and seven. These two verses describe to you what is called self–realisation. This word self–realisation is perhaps the most important. What is self–realisation, it is to realise your–self, what you are. You are all that is described here but we have forgotten all that we are. We have forgotten that we are all one. There's only ‘one’ actually, the only thing can present so many divisions, this body that body, we live in divisions. We have forgotten that there is only oneness, so to become aware that there is only oneness is self–realisation.