“Applying themselves even to the pettiest details and to the actions the most insignificant in their appearance with as much care and thoroughness as to the greatest, they in the end lift all into the Light and transform all.” Whether you know the Divine or not, whether you have put yourself into the Divine’s hands or not, he is always your teacher and always uplifts you. But if you are aware, the speed becomes so great, almost like a miracle. It is as Sri Aurobindo said to one of the disciples, that within a short time he made as much progress as if a lame man was to throw away on the spot his crutches and started running with a tremendous speed. This can happen within a short time if we go into the hands of the Divine with consciousness. When we are unconscious we are what we are now and even there the Divine is constantly striving to lift us naturally by combining your nature in the right manner and giving you experiences which are necessary for you to grow. But if you go consciously to him and put yourself into his hands then the progression will be tremendously fast because he attends to every detail, whether big or small. In his eyes there is nothing big or small, everything is equal, it is in our small eyes that we make distinctions of big and small, but in his eyes there is nothing that is big and nothing that is small. And therefore in every detail the Divine constantly goes on pouring and uplifting. How much he will pour, in what way he will pour depends upon the individual. So there is no particular system, no particular method. Whatever is suitable by which this uplifting is possible that is the method that will be used. “For in his Yoga there is nothing too small to be used and nothing too great to be attempted.”
“As the servant and disciple of the Master has no business with pride or egoism because all is done for him from above, so also he has no right to despond because of his personal deficiencies or the stumblings of his nature.” It is a tremendous bond given to every disciple, to every student: “Do not worry about your deficiencies because the Master is at work and you are in his hands and he can put the necessary light, the necessary strength, the necessary knowledge, the necessary skill –– whatever is needed. “For the Force that works in him is impersonal — or superpersonal — and infinite.”
“The full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort, is of the utmost importance in the path of integral perfection.” The Supreme Teacher at present is covered not recognised by us. So long as he is not recognised by us our speed of work and progress will be as we are now, but if we can recognise him; the full recognition, not only ordinary recognition, Sri Aurobindo speaks of the full recognition, the full recognition of this inner Guide, Master of the Yoga, lord, light, enjoyer and goal of all sacrifice and effort… When we recognise the Master with all these qualifications, the Master is the lord, is the light, is the enjoyer, is the goal of all sacrifice and effort, when we do this then we shall attain to integral perfection. What is integral perfection? There is one very long chapter in this very book. We shall read one day the concept of integral perfection. And we are all called upon to arrive at that integral perfection. And that perfection cannot come without the full recognition of the Master. That is why it is said that without the Teacher you can never attain the goal. But it is not the human teacher, you have to recognise the Divine Teacher and that teacher is within us and the more we recognise him the more we come near him and attain to perfection.
“It is immaterial whether he is first seen as an impersonal Wisdom, Love and Power behind all things, as an Absolute manifesting in the relative and attracting it, as one’s highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his — or her — numerous forms and names or as the ideal which the mind conceives.” These are the first experiences, the first ways by which you recognise him. So whether you recognise him in this way or that way or another way it does not matter. Begin your recognition of him. You recognise him as impersonal or as personal. You do as you choose as Sri Krishna says, “Ye yatha mam prapadyante tams tathai ‘va bhajamyaham”; “as they approach me so I approach them.” He makes a room according to your approach. If you think that he loves you immensely, he will come to you as immense love; if you think that he is angry with you, he comes to you with anger; if you think that he is taskmaster, he will come to you as a taskmaster; if you think that he is impersonal, he will only stand with the eyes uplifted, then you will find him with uplifted eyes and you have to make a tremendous effort to approach him; if you think that he is all the time behind you, he is behind you; if you think that he is in front of you, he is always in front of you; if you think he is a child, he is your child; if you think he is your father, he is your father. In whatever form you may look upon him it depends upon you. So you choose your own way, what do you like the Divine to be with you. You start in the beginning in that form ultimately all the aspects will come one after the other. As you start with one, gradually his integrality will manifest little by little.
So he says, it is immaterial, whether he is first seen as an impersonal Wisdom. You can approach him as you approach a book, this book contains wisdom, and you read it –– it is impersonal whether you read it or another person read it, it is the same book equal to everybody, nothing special for you. But you may also approach him as personal Wisdom then he answers specific questions, very personally. It depends how you want him. So it is immaterial whether he is first seen as an impersonal Wisdom, Love and Power. You may conceive of God distributing lollipops to every one of us, all equally. Everyone is going to him and he gives one lollipop to everybody. He is impersonal love; it is love, but impersonal love. But he may also give specially bounty, if you approach him as personal love. That also he is. It depends how you approach him: impersonal love or impersonal power. You can approach him as Absolute manifesting in the relative and attracting it. When you conceive the Divine as an Absolute he is so high, so remote, inaccessible. He is inaccessible also, so high, all the time very high, you have the image of climbing staircases which do not end, on and on and on you climb, and you find that he is always higher still. You never reach him, he is inaccessible. That also is true of him. But you just imagine that he is your child and he comes as a child and remains with you all the time. That also is his nature therefore you can approach him in that way also.
“…as an Absolute manifesting in the relative and attracting it, as one’s highest Self and the highest Self of all, as a Divine Person within us and in the world, in one of his — or her — numerous forms…” You may see him as Durga, you may see him as Shiva, you may see him as Krishna, in many forms, one form or many forms and he is all this. In the beginning you may choose any one of them, it is an infinite freedom on your part and gradually he will reveal to you all the aspects. “In the end we perceive that he is all and more than all these things together. The mind’s door of entry to the conception of him must necessarily vary according to the past evolution and the present nature.” How you will look upon him will depend on your past evolution and your present condition of consciousness.