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About Sri Aurobindo



Sri Aurobindo (1872 – 1950) was an Indian philosopher, yogi, guru, poet, and nationalist. He joined the Indian movement for independence from British rule, for a while was one of its influential leaders and then became a spiritual reformer, introducing his visions on human progress and spiritual evolution. Wikipedia

References:   Encyclopaedia Britannica

  

Quotes by Sri Aurobindo

Sri Aurobindo (quotes)

  • Hidden nature is secret God.
  • What have I to forgive and whom?
  • Do not be eager for things above.
  • The Person is a bubble on Time’s sea.
  • Detachment is the beginning of mastery.
  • When Reason died, then Wisdom was born.
  • No danger can perturb my spirit’s calm.
  • My God is love and sweetly suffers all.
  • All existence is a manifestation of God.
  • The soul in man is greater than his fate.
  • By your stumbling, the world is perfected.
  • We are sons of God And must be even as he.
  • It will not do to depend on the mind alone.
  • There is a knowledge in the heart of sleep.
  • Do not allow things to intrude from outside.
  • The supreme end is the freedom of the spirit.
  • Knowledge gropes but meets not Wisdom’s face.
  • One must have first of all a solid foundation.
  • Thy goal, the road thou choosest are thy fate.
  • Fear not to be nothing that thou mayst be all.
  • Death fosters life that life may suckle death.
  • Live within; be not shaken by outward happenings.
  • Our lives are God’s messengers beneath the stars.
  • To feed death with her works is here life’s doom.
  • Propaganda is necessary only for the sake of money!
  • Man in the world’s life works out the dreams of God.
  • The mind of an ordinary man is truly near the heart.
  • The Atheist is God playing at hide and seek with Himself.
  • The heart’s words fall back unheard from Wisdom’s throne.
  • Be conscious first of thyself within, then think and act.
  • One who loves God finds the object of his love everywhere.
  • Do not belong to the past dawns,but to the noons of future
  • Turn all things to honey; this is the law of divine living.
  • He who chooses the infinite has been chosen by the infinite.
  • Yes, it is difficult for man to cross beyond the idea of duty.
  • All desires and egoism will have to be banished from the being.
  • You have however within you an inclination towards completeness.
  • Life, the river of the Spirit, consenting to anguish and sorrow.
  • To make a revolution is not in the grain of our people’s nature.
  • When we have passed beyond knowings, then we shall have Knowledge.
  • For all problems of existence are essentially problems of harmony.
  • The first principle of true teaching is that nothing can be taught.
  • In order to see, you have to stop being in the middle of the picture
  • [S]tand aside and watch the working of the divine power in yourself.
  • Rather hang thyself than belong to the horde of successful imitators.
  • A God who cannot smile, could not have created this humorous universe.
  • Peace is the first condition, without which nothing else can be stable.
  • The supreme state of human love is…the unity of one soul in two bodies.
  • Our human knowledge is a candle burnt On a dim altar to a sun-vast Truth.
  • To listen to some devout people, one would imagine that God never laughs.
  • There is nothing small in God’s eyes; let there be nothing small in thine
  • Delight is the secret. Learn of pure delight and thou shalt learn of God.
  • Evolution of consciousness is the central motive of terrestrial existence.
  • Each victory gained over oneself means new strength to gain more victories.
  • One has to do sadhana for the total manifestation of the Divine in oneself.
  • In the middle of an ocean on board a ship, one can get a sense of vastness.
  • The Gita is the greatest gospel of spiritual works ever yet given to the race.
  • War is a dangerous teacher and physical victory leads often to a moral defeat.
  • Ourselves within us lethal forces nurse; We make of our own enemies our guests.
  • Witness and stand back from Nature, that is the first step to the soul’s freedom.
  • The cup has to be left clean and empty for the divine liquor to be poured into it.
  • There is no greater pride and glory than to be a perfect instrument of the Master.
  • And, in order to possess the Truth, the plays of the lower nature must be stopped.
  • To doubt the experience is to discourage it. Let it be developed, see what is in it.
  • Transform reason into ordered intuition; let all thyself be light. This is thy goal.
  • This world is a vast unbroken totality, a deep solidarity joins its contrary powers.
  • Care not for time and success. Act out thy part, whether it be to fail or to prosper.
  • But few are those who tread the sunlit path; Only the pure in soul can walk in light.
  • One mighty deed can change the course of things; a lonely thought becomes omnipotent.
  • What is God after all? An eternal child playing an eternal game in an eternal garden.
  • Death is but changing of our robes to wait in wedding garments at the Eternal’s gate.
  • True knowledge is not attained by thinking. It is what you are; it is what you become.
  • When mind is still, then truth gets her chance to be heard in the purity of the silence.
  • The great are strongest when they stand alone, A God-given might of being is their force.
  • The Divine Truth is greater than any religion or creed or scripture or idea or philosophy.
  • The only work that spiritually purifies us is that which is done without personal motives.
  • Genius discovers a system; average talent stereotypes it till it is shattered by fresh genius.
  • When thou findest thyself scorning another, look then at thy own heart and laugh at thy folly.
  • The practice of Yoga brings us face to face with the extraordinary complexity of our own being.
  • All kinds of indications will come from above and whatever you do must be referred to the Above.
  • Even in rags I am a god,fallen I am divine, high I triumph when down-trod, long I live when slain!
  • If Hell were possible, it would be the shortest cut to the highest heaven. For verily God loveth.
  • Arise, transcend Thyself, Thou art man and the whole nature of man Is to become more than himself.
  • But difficulties were made to be overcome and if the Supreme Will is there, they will be overcome.
  • That which we call the Hindu religion is really the Eternal religion because it embraces all others.
  • What the soul sees and has experienced, that it knows; the rest is appearance, prejudice and opinion.
  • Sin and virtue are a game of resistance we play with God in His efforts to draw us towards perfection.
  • Man’s freedom is relative and it cannot be held solely responsible for the imperfection of his nature.
  • Spirituality is indeed the master-key of the Indian mind; the sense of the infinitive is native to it.
  • The mind has these four levels: physical, vital, buddhi, higher mind. The Supermind is far above these.
  • All thoughts, desires, conventions, attachments which come from outside must be ruthlessly pushed away.
  • Material things are not to be despised-without them there can be no manifestation in the material world.
  • New sentient creatures filled the unseen depths, Life’s glory and swiftness ran in the beauty of beasts.
  • Late, I learned that when reason died, then Wisdom was born; before that liberation, I had only knowledge.
  • Until you get a guidance from above you cannot be sure; but to get this guidance it requires time and sadhana.
  • To have a developed intellect is always helpful if one can enlighten it from above and turn it to a divine use.
  • What men call knowledge, is the reasoned acceptance of false appearances. Wisdom looks behind the veil and sees.
  • Forgiveness is praised by the Christian and the Vaishnava, but for me, I ask, “What have I to forgive and whom?”
  • Love is the keynote, Joy is the music, Knowledge is the performer, the Infinite All is the composer and audience.
  • That within us which seeks to know and to progress is not the mind but something behind it which makes use of it.
  • The inside must be made entirely calm and quiet and there should reign an upward aspiration – a state of awaiting.
  • While doing sadhana you must quieten your mind and keep awake the Purusha consciousness behind all your activities.
  • To hope for a true change of human life without a change of human nature is an irrational and unspiritual proposition.
  • With which part do you watch? Surely with the mind? That won’t do. It is the silent Purusha within who must watch all.
  • Trust the divine power, and she will free the godlike elements in you and shape all into an expression of divine nature.
  • Impossibility is only a sum of greater unrealised possibles. It veils an advanced stage and a yet unaccomplished journey.
  • Only the soul that is naked and unashamed, can be pure and innocent , even as Adam was in the primal garden of humanity .
  • The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching divine Being.
  • Is it true that existence consists only in the action of energy? Or is it not rather that energy is an output of Existence?
  • While doing work if the mind continues to be active let it be so, but there must be at the same time a capacity for silence.
  • All that is born and destroyed is reborn in the sweep of the ages; Life like a decimal ever recurring repeats the old figure.
  • Vain indeed is all overweening pride in the conquest even of the entire universe if one has not conquered one’s own passions.
  • Can everybody contact the higher forces? No, not indeed; but they submit themselves to a discipline and this brings them success.
  • There are all kinds of people, and in the attempt to build up a solidarity among them, defects of each one affect all the others.
  • The expression “from above” is for us only a way of speaking. Many receive from above the command for action – we call it intuition.
  • An active mind needs an outlet. If it stops by itself from within, well and good; otherwise one should not try to stop this by force.
  • We cannot afford to raise any institution to the rank of a fetish. To do so would be simply to become the slaves of our own machinery.
  • Only when Eternity takes Time by the hand, Only when infinity weds the finite’s thought, Can man be free from himself and live with God.
  • The meeting of man and God must always mean a penetration and entry of the divine into the human and a self-immergence of man in the Divinity.
  • The whole world yearns after freedom, yet each creature is in love with his chains; this is the first paradox and inextricable knot of our nature.
  • Watch the too indignantly righteous. Before long you will find them committing or condoning the very offence which they have so fiercely censured.
  • The fly that touches honey cannot use it’s wings; so too the soul that clings to spiritual sweetness ruins it’s freedom and hinders contemplation.
  • The Purusha should assume at all times the attitude of a giver of sanction while rejecting the lower movements and accepting only truth-movements.
  • The anarchic is the true divine state of man in the end as in the beginning; but in between it would lead us straight to the devil and his kingdom.
  • India of the ages is not dead nor has she spoken her last creative word; she lives and has still something to do for herself and the human peoples.
  • In order to satisfy the vital being, it must be offered some activity, and at the same time the mind should be slowly made to take interest in yoga.
  • Turkey, Japan do great work because they can keep under control their little personal selfishness, egoism, jealousy, etc. when they get down to work.
  • Not in the state of unconsciousness, but in full awareness when the higher Power will descend into and direct us, then only the yogic life will begin.
  • The spiritual path is one of falling on your face, getting up, brushing yourself off, turning and looking sheepishly at God and then taking the next step.
  • The Atheist is God playing at hide and seek with Himself; but is the Theist any other? Well, perhaps; for he has seen the shadow of God and clutched at it.
  • The all-embracing vast being which is there behind the play of the universe and with which you will have to identify yourself – for this is your true self.
  • There is the physical mind which is mechanical but the awareness which is the essential character (dharma) of the mind is also to some extent present there.
  • What sort of politics you people do? Such is the way of all parliaments: one can sense even beforehand the trend of voting, in which direction it will turn.
  • Nothing in the many processes of Nature, whether she deals with men or with things, comes by chance or accident or is really at the mercy of external causes.
  • The subliminal mind receives and remembers all those touches that delight the soul. Our soul takes joy in this right touching by the Essence of all experience.
  • A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult egoism stand in the way.
  • Recover the source of all strength in yourself, and all else will be added to you … political freedom, the mastery of human thought, the hegemony of the world.
  • Our actual enemy is not any force exterior to ourselves, but our own crying weaknesses, our cowardice, our selfishness, our hypocrisy, our purblind sentimentalism.
  • Your mind has some clearness and capacity for right thinking; it opens towards the heights, but for its own sake, – to receive light from above for its own activity.
  • There should of course be left a field of work for the sake of experiment but at all times one must remember that there will always remain open a possibility of err.
  • The experiences of your past life which are stored within come up to the surface to be rejected. By rejecting all these by and by the inside will have to be cleansed.
  • The existence of poverty is the proof of an unjust and ill-organised society, and our public charities are but the first tardy awakening in the conscience of a robber.
  • Yoga is a generic name for any discipline by which one attempts to pass out of the limits of one’s ordinary mental consciousness into a greater spiritual consciousness.
  • Outside and above the mind there is the play of a consciousness which is lighted by the higher Truth, but man is not conscious of it and of that he has to be conscious.
  • The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization.
  • The yogin becomes aware in part of the action of the supramental power organizing the lower vehicle (ƒÅdhƒÅra). A part of it remains behind the veil and prepares itself.
  • Inspiration is a slender river of brightness leaping from a vast and eternal knowledge, it exceeds reason more perfectly than reason exceeds the knowledge of the senses.
  • Life is life – whether in a cat, or dog or man. There is no difference there between a cat or a man. The idea of difference is a human conception for man’s own advantage.
  • A thought is an arrow shot at the truth; it can hit a point, but not cover the whole target. But the archer is too well satisfied with his success to ask anything farther.
  • If a religion is not universal, it cannot be eternal. A narrow religion, a sectarian religion, an exclusive religion can live only for a limited time and a limited purpose.
  • Remember that you are at an exceptional hour in a unique epoch, that you have this great happiness, this invaluable privilege, of being present at the birth of a new world.
  • The Force which has to be called down from above must be pure and quiet because there are all kinds of forces – it will not do to call them all. And one must have sincerity.
  • The Truth-power must be brought down from above into that state of peace, and this higher power – Parashakti – will directly guide the vehicle – ƒÅdhƒÅra – and transform it.
  • The higher Truth is all the time working in us but through the lower power – Aparashakti. It is when we become conscious of the play of this higher Power then only yoga begins.
  • Not only a truer knowledge, but a greater power comes to one in the quietude and silence of a mind that, instead of bubbling on the surface, can go to its own depths and listen.
  • Live according to Nature, runs the maxim of the West; but according to what nature, the nature of the body or the nature which exceeds the body? This first we ought to determine.
  • Metaphysical thinking will always no doubt be a strong element in her mentality, and it is to be hoped that she will never lose her great, her sovereign powers in that direction.
  • Evolution is not finished; reason is not the last word nor the reasoning animal the supreme figure of Nature. As man emerged out of the animal, so out of man the superman emerges.
  • To be free from all egoistic motive, careful of truth in speech and action, void of self-will and self-assertion, watchful in all things, is the condition for being a flawless servant.
  • A hidden Bliss is at the root of things. A mute Delight regards Time’s countless works: To house God’s joy in things Space gave wide room, To house God’s joy in self our souls were born.
  • After having stopped the lower activities of the mind, it must be made receptive; and, instead of weaving all kinds of empty and idle thoughts, the mind should receive intuitions from above.
  • Life was a sorrowful throb of this Matter teaching it anguish, Teaching it hope and desire trod out too soon in the mire, Life the frail joy that regrets its briefness, life the long sorrow.
  • In the normal play of our mind there are all sorts of perversions; hence the need to stop all these things and inculcate right thinking, right willing – in other words, Truth must be established.
  • The highest aim of the aesthetic being is to find the Divine through beauty; the highest Art is that which by an inspired use of significant and interpretative form unseals the door of the spirit.
  • There is nothing mind can do that cannot be better done in the mind’s immobility and thought-free stillness. When mind is still, then truth gets her chance to be heard in the purity of the silence.
  • Yes, this Purusha consciousness must be maintained; otherwise the calm will not last. The knocks and blows that come from outside cannot disturb one, if this Purusha consciousness remains at the back.
  • Sit in meditation ! But do not think ! Look only at your mind ! You will see thoughts coming into it ! Before they can enter, throw these away from your mind till your mind is capable of entire silence.
  • To attempt social reform, educational reform, industrial expansion, the moral improvement of the race without aiming, first and foremost, at political freedom is the very height of ignorance and futility.
  • The consciousness of the seer, is a greater power for knowledge than the consciousness of the thinker. The perceptual power of the inner sight is greater and more direct than the perceptual power of thought.
  • One can see light above the head; that indicates a consciousness outside the body. But that itself is not the Truth-Consciousness or Vijnana. But much light descending from there illumines this consciousness.
  • You have a strong active nature. And this in you is a point of strength. If you can mould it rightly this will become a very great strength. On the other hand, this too is your weak point – a hindrance in sadhana.
  • We can arrive at a point of view where the preservation of the individual activities is no longer inconsistent with our comprehension of the cosmic consciousness or our attainment to the transcendent and supracosmic.
  • A quiet mind does not mean that there will be no thoughts or mental movements at all, but that these will be on the surface, and you will feel your true being within, separate from them, observing but not carried away
  • Faith is the soul’s witness to something not yet manifested, achieved or realised, but which yet the Knower within us, even in the absence of all indications, feels to be true or supremely worth following or achieving.
  • She saw the myriad gods, and beyond God his own ineffable eternity; she saw that there were ranges of life beyond our present life, ranges of mind beyond our present mind and above these she saw the splendors of the spirit.
  • The consciousness of the supreme Purusha remains above, but in the mind there may be a Purusha consciousness which they call the cosmic consciousness – it is wide, all-pervading, one. Outside this goes on the play of Prakriti.
  • There are two powers that alone can effect in their conjunction the great and dificult thing which is the aim of our endeavour, a fixed and unfailing aspiration that calls from below and a supreme Grace from above that answers.
  • Be conscious first of thyself within, then think and act. All living thought is a world in preparation; all real act is a thought manifested. The material world exists because an idea began to play in divine self‚Äìconsciousness.
  • Not complete inaction, which is an error, a confusion, a self-delusion, an impossibility, but action full and free done without subjection to sense and passion, desireless and unattached works, are the first secret of perfection.
  • She saw too that man has the power of exceeding himself, of becoming himself more entirely and profoundly than he is, – truths which have only recently begun to be seen in Europe and seem even now too great for its common intelligence.
  • India is the meeting-place of the religions and among these Hinduism alone is by itself a vast and complex thing, not so much a religion as a great diversified and yet subtly unified mass of spiritual thought, realization and aspiration.
  • Samskrit language, as has been universally recognized by those competent to form a judgment, is one of the most magnificent, the most perfect, the most prominent and wonderfully sufficient literary instrument developed by the human mind.
  • In order to explain why the ordinary Sadhus and Yogis take to tobacco and gƒÅnja [an intoxicant], I said that these cause stimulation of the physical brain. But these have reactions. And to stimulate the brain thus is not the proper process.
  • If it be true that spirit is involved in Matter and apparent Nature is secret God, then the manifestation in the divine in himself and the realization of God within and without are the highest and most legitimate aim possible to man on earth.
  • What do you want to do sadhana for? The aim should not be the satisfaction of egoism: “I want to be a great yogi; I shall have so much power and with that power I shall establish myself in the world.” All such thoughts must be thrown far away.
  • The language of the Veda itself is sruti, a rhythm not composed by the intellect but heard, a divine Word that same vibrating out of the Infinite to the inner audience of the man who had previously made himself fit fot the impersonal knowledge.
  • The most vital issue of the age is whether the future progress of humanity is to be governed by the modern economic and materialistic mind of the West or by a nobler pragmatism guided, uplifted and enlightened by spiritual culture and knowledge.
  • What I cannot do now is the sign of what I shall do hereafter. The sense of impossibility is the beginning of all possibilities. Because this temporal universe was a paradox and an impossibility, therefore the Eternal created it out of His being.
  • Perfect health, sincerity, honesty, straightforwardness, courage, disinterestedness, unselfishness, patience, endurance, perseverance, peace, calm, self control are all things that are taught infinitely better by example than by beautiful speeches.
  • You carry in yourself all the obstacles necessary to make your realization perfect. If you discover a very black hole, a thick shadow, be sure there is somewhere in you a great light. It is up to you to know how to use the one to realize the other.
  • Suffering makes us capable of the full force of the Master of Delight; it makes us capable also to bear the utter play of the Master of Power. Pain is the key that opens the gates of strength; it is the high-road that leads to the city of beatitude.
  • Indian religion has always felt that since the minds, the temperaments and the intellectual affinities of men are unlimited in their variety, a perfect liberty of thought and of worship must be allowed to the individual in his approach to the Infinite.
  • The mind is running on all sides to think about many things, – what we call thoughts coming from outside. We must withdraw the mind from these distractions and make it abide in the self. Thus guarding the peace within we shall have to do the work without.

 

  • India saw from the beginning, – and, even in her ages of reason and her age of increasing ignorance, she never lost hold of the insight, – that life cannot be rightly seen in the sole light, cannot be perfectly lived in the sole power of its externalities.
  • If India is to survive, she must be made young again. Rushing and billowing streams of energy must be poured into her; her soul must become, as it was in the old times, like the surges, vast, puissant, calm or turbulent at will, an ocean of action or of force.
  • The human mind moves always forward, alters its viewpoint and enlarges its thought substance, and the effect of these changes is to render past systems of thinking obsolete or, when they are preserved, to extend, to modify and subtly or visibly to alter their value.
  • The one aim of [my] yoga is an inner self-development by which each one who follows it can in time discover the One Self in all and evolve a higher consciousness than the mental, a spiritual and supramental consciousness which will transform and divinize human nature.
  • The desire of your vital being is towards work. And the vital being won’t find any interest in yoga so long as you do not have any experience of the higher and fuller life that is in yoga. As long as this experience is not there, the vital being will not find any interest.
  • Delight is the secret. Learn of pure delight and thou shalt learn of God. What then was the commencement of the whole matter? Existence that multiplied itself for sheer delight of being and plunged into numberless trillions of forms so that it might find itself innumerably.
  • I swore that I would not suffer from the world’s grief and the world’s stupidity and cruelty and injustice and I made my heart as hard in endurance as the nether millstone and my mind as a polished surface of steel. I no longer suffered, but enjoyment had passed away from me.
  • The business of both parent and teacher is to enable and to help the child to educate himself, to develop his own intellectual, moral, aesthetic and practical capacities and to grow freely as an organic being, not to be kneaded and pressured into form like an inert plastic material
  • A woman has the greatest opportunity to provide the best outcome for a baby and its potentialities. Not only by having a conscious and definite will to form the child accordingly to the highest ideal she can conceive, but first and foremost having the aspiration to work on herself.
  • The first and the most important thing is to know that life is one and immortal. Only the forms, countless in number, are transient and brittle. The life everlasting is independent of any form but manifests itself in all forms. Life then does not die… but the forms are dissolved.
  • The supramental transformation, the supramental evolution must carry with it a lifting of mind, life and body out of themselves into a greater way of being in which yet their own ways and powers would be, not suppressed or abolished, but perfected and fulfilled by the self-exceeding.
  • They proved to me by convincing reasons that God does not exist; Afterwards I saw God, for he came and embraced me. And now what am I to believe- the reasoning of others or my own experience? Truth is what the soul has seen and experienced; the rest is appearance, prejudice and opinion.
  • What is required is faith. Man has body, life and mind but that is not all that constitutes man. He has risen to the mind as a result of evolution. Now a higher consciousness will be evolved – this I call Supermind. It is the instrument of the Divine Consciousness, the Truth-Consciousness.
  • There is a veil between the Supermind above and the lower Prakriti below – the veil of ingrained formations. This veil may completely withdraw or be partially withdrawn. Thus even if there is some little opening, with the contact of Light from above the lower nature will get slowly changed.
  • What comes from outside, one mistakes it as coming from inside. So many thoughts etc. move about outside in the universal – these manifest inside you. All these you must push away as foreign to you and the inside must be made peaceful, calm and quiet; then it will start descending from above.
  • Those who have advanced rise to the mind which is in the head, – they have the play of their mental movements in the head itself. But all these are inside the body; man is, as it were, shut up in a box, his entire consciousness is confined within the organism. This imprisonment has to be undone.
  • God does work through both pure and impure vessels but that does not mean that one should keep nature impure for ever. When the vessel will become pure the urge for action coming from within will be a flawless, definitive action. As long as that does not happen one has to minimize one’s activities.
  • One may come armoured, Invinsible. His will immobile meets the mobile hour. The world blows cannot bend this Victor Head. Calm and sure are his steps in the growing night. The goal recedes, he hurries not his pace. He asks from no help from the inferior Gods. His eyes are fixed on the immutable aim.
  • As often as Herman had witnessed the slaughter of animals and fish, he always had the same thought: in their behaviour toward creatures, all men were Nazis. The smugness with which man could do with other species as he pleased exemplified the most extreme racist theories, the principle that might is right.
  • Physical education for the body to be effective must be rigorous and detailed, far sighted and methodological. This will be translated into habits. These habits should be controlled and disciplined, while remaining flexible enough to adapt themselves to circumstances and to the needs of growth and development of the being.
  • As in all infant sciences, the universal habit of the human mind – to take a partial or local truth, generalise it unduly and try to explain a whole field of nature in its narrow terms – runs riot here (in psychoanalysis). Moreover, the exaggeration of the importance of suppressed sexual complexes is a dangerous falsehood.
  • When I approached God at that time, I hardly had a living faith in Him. The agnostic was in me, the atheist was in me, the sceptic was in me and I was not absolutely sure that there was a God at all. I did not feel His presence. Yet something drew me to the truth of the Vedas, the truth of the Gita, the truth of the Hindu religion.
  • The psychic being and the mental being, Manomaya Purusha, are not the same. The psychic being is behind the mind, it is what the Westerners call the soul. It takes interest in the movements of the mind and the vital only when there is a harmony between these movements and the truth above. The knowledge of the psychic being is deeper.
  • The Hindu religion appears … as a cathedral temple, half in ruins, noble in the mass, often fantastic in detail but always fantastic with a significance crumbling or badly outworn in places, but a cathedral temple in which service is still done to the Unseen and its real presence can be felt by those who enter with the right spirit.
  • What you call the psychic being is the mind of the vital. The heart is the seat of this mind. And this mind is the essence of the senses. It receives things from outside, acts upon things that are outside – knows, gives consent, takes interest in them. But this mind cannot be the Ishwara, but it is the knower, the giver of the consent.
  • The seers of ancient India had, in their experiments and efforts at spiritual training and the conquest of the body, perfected a discovery which in its importance to the future of human knowledge dwarfs the divinations of Newton and Galileo , even the discovery of the inductive and experimental method in Science was not more momentous.
  • Terrorism thrives on administrative violence and injustice; that is the only atmosphere in which it can thrive and grow. It sometimes follows the example of indiscriminate violence from above; it sometimes, though very rarely, sets it from below. But the power above which follows the example from below is on the way to committing suicide.
  • Everyone has in him something divine, something his own, a chance of perfection and strength in however small a sphere which God offers him to take or refuse. The task is to find it, develop it & use it. The chief aim of education should be to help the growing soul to draw out that in itself which is best and make it perfect for a noble use.
  • There is therefore no reason to put a limit to evolutionary possibility by taking our present organization or status of existence as final. The animal is a laboratory in which Nature has worked out man; man may very well be a laboratory in which she wills to work out superman, to disclose the soul as a divine being, to evolve a divine nature.
  • All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish. Mahomed himself never pretended that the Koran was the last message of God and there would be no other. God and Truth outlast these religions and manifest themselves anew in whatever way or form the Divine Wisdom chooses.
  • Safety lies in tending towards our highest and not in resting content with an inferior potentiality….. To rest in or follow after an inferior potentiality may seem safe, rational, comfortable, easy, but it ends badly, in some futility or in a mere circling down the abyss or in a stagnant morass. Our right and natural road is towards the summits.
  • The progressive growth of the finite consciousness of man towards this Self, towards the universal , the eternal, the infinite, in a word his growth into spiritual consciousness by the development of his ordinary ignorant natural being into an illumined divine nature, this is for Indian thinking the significance of life and the aim of human existance.
  • The navel region is the centre of the vital. It is from here that the movements of the vital rise upward. Above the navel and behind the chest is the centre of the play of emotions and below this takes place the play of the physical. MulƒÅdhƒÅra is the base of the physical. In between the MulƒÅdhƒÅra and the navel, there is another centre of the vital.
  • On the top of the head is a Chakra – Sahasradala or the thousand-petalled lotus. There is a Chakra in the middle of the forehead between the eyebrows and one in the heart-centre. The region between the navel and head constitutes the mental field. From navel downward extending till the terminus of the spinal chord, m≈´lƒÅdhƒÅra, is the seat of the vital.
  • Religions, creeds and forms are only a characteristic outward sign of the spiritual impulsion and religion itself is the intensive action by which it tries to find its inward force. Its expansive movement comes in the thought which it throws out on life, the ideals which open up new horizons and which the intellect accepts and life labours to assimilate.
  • The deeper we look, the more we shall be convinced that the one thing wanting, which we must strive to acquire before all others, is strength strength physical, strength mental, strength moral, but above all strength spiritual which is the one inexhaustible and imperishable source of all the others. If we have strength everything else will be added to us easily and naturally.
  • Many of us, utterly overcome by Tamas, the dark and heavy demon of inertia, are saying nowadays that it is impossible, that India is decayed, bloodless and lifeless, too weak ever to recover; that our race is doomed to extinction. It is a foolish and idle saying. No man or nation need be weak unless he chooses, no man or nation need perish unless he deliberately chooses extinction.
  • The ascent to the divine Life is the human journey, the Work of works, the acceptable Sacrifice. This alone is man’s real business in the world and the justification of his existence, without which he would only be an insect crawling among the ephemeral insects on a speck of surface mud and water which has managed to form itself amid the appalling immensities of the physical universe.
  • An aimless life is always a troubled life. Every individual should have an aim. But do not forget that the quality of your aim will depend the quality of your life. Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others. Whatever your ideal, it cannot be perfectly realized unless you have realized perfection in yourself.
  • Even if the being is not entirely purified, varieties of inspirations and powers may come down from above but this may lead to serious errors. Inspirations from above mixing with the impurities from below get all muddled up and the sadhak takes this for an absolute command. Many a sadhak has thus fallen into danger. Therefore, one must particularly lay stress on the purification of the being.
  • Thus to act under the guidance coming from above, this is one side of the sadhana, the dynamic side. The other one is the discrimination between the Purusha and the Prakriti. The Purusha will calmly observe, give sanction, choose, but will realise that all this does not belong to him – all these are outside him. This is the static side of the sadhana. These two aspects constitute the basis of Yoga.
  • There are four great events in history, the siege of Troy, the life and crucifixion of Christ, the exile of Krishna in Brindaban and the colloquy on the field of Kurukshetra. The siege of Troy created Hellas, the exile in Brindaban created devotional religion, (for before there was only meditation and worship), Christ from his cross humanized Europe, the colloquy at Kurukshetra will yet liberate humanity.
  • But what after all, behind appearances, is this seeming mystery? We can see that it is the Consciousness which had lost itself returning again to itself, emerging out of its giant self-forgetfulness, slowly, painfully, as a Life that is would be sentient, half-sentient, dimly sentient, wholly sentient and finally struggles to be more than sentient, to be again divinely selfconscious, free, infinite, immortal.
  • A total spiritual direction given to the whole life and the whole nature can alone lift humanity beyond itself. . . It is only the full emergence of the soul, the full descent of the native light and power of the Spirit and the consequent replacement or transformation and uplifting of our insufficient mental and vital nature by a spiritual and supramental Supernature that can effect this evolutionary miracle.
  • I say, of the Congress, then, this – that its aims are mistaken, that the spirit in which it proceeds towards their accomplishment is not a spirit of sincerity and whole-heartedness, and that the methods it has chosen are not the right methods, and the leaders in whom it trusts, not the right sort of men to be leaders; – in brief, that we are at present the blind led, if not by the blind, at any rate by the one-eyed.
  • For the powers of our mind, life, and body are bound to their own limitations, and however high they may rise or however widely expand, they cannot rise beyond them. But still, mental man can open to what is beyond him and call down a Supramental Light, Truth, and Power to work in him and do what the mind cannot do. If mind cannot by effort become what is beyond mind, Supermind can descend and transform mind into its own substance.
  • All fanaticism is false, because it is a contradiction of the very nature of God and of Truth. Truth cannot be shut up in a single book, Bible or Veda or Koran, or in a single religion. The Divine Being is eternal and universal and infinite and cannot be the sole property of the Mussulmans or of the Semitic religions only, – those that happened to be in a line from the Bible and to have Jewish or Arabian prophets for their founders.
  • We have to create strength where it did not exist before; we have to change our natures, and become new men with new hearts, to be born again. We need a nucleus of men in whom the Shakti is developed to its uttermost extent, in whom it fills every corner of the personality and overflows to fertilise the earth. These, having the fire of Bhawani in their hearts and brains, will go forth and carry the flame to every nook and cranny of our land.
  • Man is a transitional being, he is not final; for in him and high beyond him ascend the radiant degrees which climb to a divine supermanhood. The step from man towards superman is the next approaching achievement in the earth’s evolution. There lies our destiny and the liberating key to our aspiring, but troubled and limited human existence ‚Äî inevitable because it is at once the intention of the inner Spirit and the logic of Nature’s process.
  • Threefold are those supreme births of this divine force that is in the world, they are true, they are desirable; he moves there wide-overt within the Infinite and shines pure, luminous and fulfilling…. Of that which is in mortal in mortals, and possessed of the truth, is a God and established inwardly as an energy working out in our divine powers…. Become high uplifted, O Strength, pierce all veils, manifest in as the things of the Godhead.
  • Each religion has helped mankind. Paganism increased in man the light of beauty, the largeness and height of his life, his aim at a many-sided perfection; Christianity gave him some vision of divine love and charity; Buddhism has shown him a noble way to be wiser, gentler, purer, Judaism and Islam how to be religiously faithful in action and zealously devoted to God; Hinduism has opened to him the largest and profoundest spiritual possibilities.
  • Spirituality is the master key of the Indian mind. It is this dominant inclination of India which gives character to all the expressions of her culture. In fact, they have grown out of her inborn spiritual tendency of which her religion is a natural out flowering. The Indian mind has always realized that the Supreme is the Infinite and perceived that to the soul in Nature the Infinite must always present itself in an infinite variety of aspects.
  • Spirituality is much wider than any particular religion, and in the larger ideas of it that are now coming on us even the greatest religion becomes no more than a broad sect or branch of the one universal religion, by which we shall understand in the future man’s seeking for the eternal, the divine, the greater self, the source of unity and his attempt to arrive at some equation, some increasing approximation of the values of human life with the eternal and the divine values.
  • .. gave itself no name, because it set itself no sectarian limits; it claimed no universal adhesion, asserted no sole infallible dogma, set up no single narrow path or gate of salvation; it was less a creed or cult than a continuously enlarging tradition of the Godward endeavour of the human spirit. An immense many-sided many-staged provision for a spiritual self-building and self-finding, it had some right to speak of itself by the only name it knew, the eternal religion, Sanatana Dharma.
  • It is true that the subliminal in man is the largest part of his nature and has in it the secret of the unseeen dynamisms which explain his surface activities. But the lower vital subconscious which is all that this psycho-analysis of Freud seems to know, – and of that it knows only a few ill-lit corners, – is no more than a restricted and very inferior portion of the subliminal whole… to begin by opening up the lower subconscious, risking to raise up all that is foul or obscure in it, is to go out of one’s way to invite trouble.
  • India of the ages is not dead nor has she spoken her last creative word; she lives and has still something to do for herself and the human peoples. And that which must seek now to awake is not an anglicised oriental people, docile pupil of the West and doomed to repeat the cycle of the occident’s success and failure, but still the ancient immemorable Shakti recovering her deepest self, lifting her head higher towards the supreme source of light and strength and turning to discover the complete meaning and a vaster form of her Dharma.
  • To play with baubles is our ambition, not to deal with grave questions in a spirit of serious energy. But while we are playing with baubles, with our Legislative Councils, our Simultaneous Examinations, our ingenious schemes for separating the judicial from the executive functions, – while we, I say, are finessing about trifles, the waters of the great deep are being stirred and that surging chaos of the primitive man over which our civilised societies are superimposed on a thin crust of convention, is being strangely and ominously agitated.
  • The yoga we practice is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life into the mental, vital and physical nature and life of humanity. Its object is not personal Mukti, although Mukti is a necessary condition of the yoga, but the liberation and transformation of the human being. It is not personal Ananda, but the bringing down of the divine Ananda – Christ’s kingdom of heaven, our Satyayuga – upon the earth.
  • The aggressive and quite illogical idea of a single religion for all mankind, a religion universal by the very force of its narrowness, one set of dogmas, one cult, one system of ceremonies, one ecclesiastical ordinance, one array of prohibitions and injunctions which all minds must accept on peril of persecution by men and spiritual rejection or eternal punishment by God, that grotesque creation of human unreason which has been the parent of so much intolerance, cruelty and obscurantism and aggressive fanaticism, has never been able to take firm hold of the Indian mentality.