Indian Nationalist, Freedom Fighter, Philosopher, Yogi, and Poet
Sri Aurobindo, born Aurobindo Ghose or Ghose
Indian Nationalist, Freedom Fighter, Philosopher, Yogi, and Poet
Rather hang thyself than belong to the horde of successful imitators.
Only the soul that is naked and unashamed, can be pure and innocent, even as Adam was in the primal garden of humanity.
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 labors to assimilate.
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.
Open thy eyes and see what the world really is and what God; have done with vain and pleasant imaginations.
My third madness is that while others look upon their country as an inert piece of matter ? a few meadows and fields, forests and hills and rivers ? I look upon my country as the Mother. I adore Her, I worship Her as the Mother. What would a son do if a demon sat on his mother?s breast and started sucking her blood? Would he quietly sit down to his dinner, amuse himself with his wife and children, or would he rush out to deliver his mother? I know I have the strength to deliver this fallen race. It is not physical strength, ? I am not going to fight with sword or gun, ? but the strength of knowledge. The power of the Kshatriya is not the only one; there is also the power of the Brahmin, the power that is founded on knowledge. This feeling is not new in me, it is not of today. I was born with it, it is in my very marrow. God sent me to earth to accomplish this great mission. The seed began to sprout when I was fourteen; by the time I was eighteen the roots of the resolution had grown firm and unshakable. After listening to what my aunt said, you formed the idea that some wicked people had dragged your simple and innocent husband onto the bad path. But it was this innocent husband of yours who brought those people and hundreds of others onto that path ? be it bad or good ? and will yet bring thousands and thousands of others onto that same path. I do not say that the work will be accomplished during my lifetime, but it certainly will be done.
Others boast of their love for God. My boast is that I did not love God; it was He who loved me and sought me out and forced me to belong to Him.
New sentient creatures filled the unseen depths, life's glory and swiftness ran in the beauty of beasts.
Our actual enemy is not any force exterior to ourselves, but our own crying weaknesses, our cowardice, our selfishness, our hypocrisy, our purblind sentimentalism.
Nor does spirituality mean the molding of the whole type of the national being to suit the limited dogmas, forms, tenets of a particular religion, as was often enough attempted by the old societies, an idea which still persists in many minds by the power of old mental habit and association; clearly such an attempt would be impossible, even if it were desirable, in a country full of the most diverse religious opinions and harboring too three such distinct general forms as Hinduism, Islam and Christianity, to say nothing of the numerous special forms to which each of these has given birth.
Our educated class have become so unfamiliar with the deeper knowledge of their forefathers that it has to be translated into modern European terms before they can understand it. For it is the European ideas alone that are real to them and the great truths of Indian thought seem to them mere metaphors, allegories and mystic parables. So well has British education done its fatal de-nationalizing work in India.
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.
Our human knowledge is a candle burnt on a dim altar to a sun-vast Truth.
Not result is the purpose of action, but God's eternal delight in becoming, seeing and doing.
Our lives are God's messengers beneath the stars.
I waited day and night for the voice of God within me, to know what He had to say to me, to learn what I had to do. In this seclusion the earliest realization, the first lesson came to me. I remembered then that a month or more before my arrest, a call had come to me to put aside all activity, to go in seclusion and to look into myself, so that I might enter into closer communion with Him. I was weak and could not accept the call. My work was very dear to me and in the pride of my heart I thought that unless I was there, it would suffer or even fail and cease; therefore I would not leave it. It seemed to me that He spoke to me again and said, "The bonds you had not the strength to break, I have broken for you, because it is not my will nor was it ever my intention that that should continue. I have had another thing for you to do and it is for that I have brought you here, to teach you what you could not learn for yourself and to train you for my work." Then He placed the Gita in my hands. His strength entered into me and I was able to do the sadhana of the Gita. I was not only to understand intellectually but to realize what Sri Krishna demanded of Arjuna and what He demands of those who aspire to do His work, to be free from repulsion and desire, to do work for Him without the demand for fruit, to renounce self-will and become a passive and faithful instrument in His hands, to have an equal heart for high and low, friend and opponent, success and failure, yet not to do His work negligently. I realized what the Hindu religion meant. We speak often of the Hindu religion, of the Sanatan Dharma, but few of us really know what that religion is. Other religions are preponderatingly religions of faithand profession, but the Sanatan Dharma is life itself; it is a thing that has not so much to be believed as lived. This is the Dharma that for the salvation of humanity was cherished in the seclusion of this peninsula from of old. It is to give this religion that India is rising. She does not rise as other countries do, for self or when she is strong, to trample on the weak. She is rising to shed the eternal light entrusted to her over the world. India has always existed for humanity and not for herself and it is for humanity and not for herself that she must be great.
In the language of Indian philosophy the Divine manifests himself always in the double form of the separative and the collective being, vyasti, samasti. Man, pressing after the growth of his separate individuality and its fullness and freedom, is unable to satisfy even his own personal needs and desires except in conjunction with other men; he is a whole in himself and yet incomplete without others. This obligation englobes his personal law of conduct in a group-law which arises from the formation of a lasting group-entity with a collective mind and life of its own to which his own embodied mind and life are subordinated as a transitory unit. And yet is there something in him immortal and free, not bound to this group-body which outlasts his own embodied existence but cannot outlast or claim to chain by its law his eternal spirit.
It may be argued that peaceful compulsion is one thing and violent compulsion another. Social boycott may be justifiable, but not the burning or drowning of British goods. The latter method, we reply, is illegal and therefore may be inexpedient, but it is not morally unjustifiable. The morality of the Kshatriya justifies violence in times of war, and Boycott is a war. Nobody blames the Americans for throwing British tea into Boston harbor, nor can anybody blame similar action in India on moral grounds. It is reprehensible from the point of view of law, of social peace and order, not of political morality. It has been eschewed by us because it is unwise and carries the battle on to a ground where we are comparatively weak, from a ground where we are strong. Under other circumstances we might have followed the American precedent, and if we had done so, historians and moralists would have applauded, not censured.
Man has in him two distinct master impulses, the individualistic and the communal, a personal life and a social life, a personal motive of conduct and a social motive of conduct. The possibility of their opposition and the attempt to find their equation lie at the very roots of human civilization and persist in other figures when he has passed beyond the vital animal into a highly individualized mental and spiritual progress.
I was much plagued by Satan, until I found that it was God who was tempting me; then the anguish of him passed out of my soul forever.
India can best develop herself and serve humanity by being herself and following the law of her own nature. This does not mean, as some narrowly and blindly suppose, the rejection of everything new that comes to us in the stream of Time or happens to have been first developed or powerfully expressed by the West. Such an attitude would be intellectually absurd, physically impossible, and above all unspiritual; true spirituality rejects no new light, no added means or materials of our human self-development. It means simply to keep our center, our essential way of being, our inborn nature and assimilate to it all we receive, and evolve out of it all we do and create.
It must be at the same time a law and truth that discovers to us at each moment the rhythm and exact steps of the direct expression of the Divine in the soul, mind, life, body of the individual creature189. And we find in experience that this supreme light and force of action in its highest expression is at once an imperative law and an absolute freedom. It is an imperative law because it governs by immutable Truth our every inner and outer movement. And yet at each moment and in each movement the absolute freedom of the Supreme handles the perfect plasticity of our conscious and liberated nature.
Mankind has used two powerful weapons to destroy its own powers and enjoyment, wrong indulgence and wrong abstinence.
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.
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. What will finally come out of all this stir and ferment, lies yet in the future.