World  Spiritual  Heritage
Aurobindo Ghose



Spiritual quotes of
Aurobindo Ghose

19  quote(s)  | Page 1 / 1




T he great are strongest when they stand alone, A God-given might of being is their force.





   




H induism... 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 God-ward endeavour of the human spirit. An immense many-sided and many staged provision for spiritual selfbuilding and self-finding; it had some right to speak of itself by the only name it knew, Santana Dharma; the Eternal Truth.





   




R eligion in fact is not knowledge, but a faith and aspiration; it is justified indeed both by an imprecise intuitive knowledge of large spiritual truths and by the subjective experience of souls that have risen beyond the ordinary life, but in itself it only gives us the hope and faith by which we may be induced to aspire to the intimate possession of the hidden tracts and larger realities of the Spirit. That we turn always the few distinct truths and the symbols or the particular discipline of a religion into a hard and fast dogmas, is a sign that as yet we are only infants in the spiritual knowledge and are yet far from the science of the Infinite.




Hinduism 3486 | 
A Practical Guide to Integral Yoga 

   




T he sadhana of this Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.




Hinduism 3485 | 
A Practical Guide to Integral Yoga 

   




A sceticism for its own sake is not the ideal of this Yoga, but self-control in the vital and right order in the material are a very important part of it -- and even an ascetic discipline is better for our purpose than a loose absence of true control. Mastery of the material implies in it the right and careful utilization of things and also a self-control in their use. Forceful suppression (fasting also comes under the head) stands on the same level as free indulgence; in both cases, the desire remains: in the one it is fed by indulgence, in the other it lies latent and exasperated by suppression.




Hinduism 3484 | 
A Practical Guide to Integral Yoga 

   




M an is shut up at present in his surface individual consciousness and knows the world only through his outward mind and senses and by interpreting their contacts with the world. By Yoga there can open in him a consciousness which becomes one with that of the world; he becomes directly aware of a universal Being, universal states, universal Force and Power, universal Mind, Life, Matter and lives in conscious relations with these things. He is then said to have cosmic consciousness




Hinduism 3483 | 
A Practical Guide to Integral Yoga 

   




A soul shall wake in the Inconscient's house;
The mind shall be God-vision's tabernacle,
The body intuition's instrument,
And life a channel for God's visible power





Hinduism 2717 | 
"Savitri" by Sri Aurobindo, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




T he Spirit shall look out through Matter's gaze
And Matter shall reveal the Spirit's face.
Then man and superman shall be at one
And all the earth become a single life.





Hinduism 2716 | 
"Savitri" by Sri Aurobindo, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




T he gnostic individual would be the consummation of the spiritual man; his whole way of being, thinking, living, acting would be governed by the power of a vast universal spirituality. All the trinities of the Spirit would be real to his self-awareness and realized in his inner life. All his existence would be fused in oneness with the transcendent and universal Self and Spirit; all his action would originate from and obey the supreme Self and Spirit's divine governance of Nature. All life would have to him the sense of the Conscious Being, the Purusha within, finding its self-expression in Nature; his life and all its thoughts, feelings, acts would be filled for him with that significance and built upon that foundation of its reality. He would feel the presence of the Divine in every center of his consciousness, in every vibration of his life-force, in every cell of his body. In all the workings of his force of Nature he would be aware of the workings of the supreme World-Mother, the Super-nature; he would see his natural being as the becoming and manifestation of the power of the World-Mother. In this consciousness he would live and act in an entire transcendent freedom, a complete joy of the Spirit, an entire identity with the cosmic Self and a spontaneous sympathy with all in the universe.




Hinduism 2715 | 
The New Race, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




T he gnostic being, using Matter but using it without material or vital attachment or desire, will feel that he is using the Spirit in this form of itself with its consent and sanction for its own purpose. There will be in him a certain respect for physical things, an awareness of the occult consciousness in them, a worship of the Divine, the Brahman, in what he uses, a care for a perfect and faultless use of his divine material, for a true rhythm, ordered harmony, beauty in the life of Matter, in the utilization of Matter.
As a result of this new relation between the Spirit and the body, the gnostic evolution will effectuate the spiritualization, perfection and fulfillment of the physical being.





Hinduism 2714 | 
The New Body, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




T o cease to be identified with the body, to separate oneself from the body-consciousness, is a recognized and necessary step whether toward spiritual liberation or toward spiritual perfection and mastery over Nature.




Hinduism 2713 | 
The New Body, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




T he spiritual man is the sign of this new evolution, this new and higher endeavor of Nature. But this evolution differs from the past process of the evolutionary Energy in two respects: it is conducted by a conscious effort of the human mind, and it is not confined to a conscious progression of the surface nature, but is accompanied by an attempt to break the walls of the Ignorance and extend ourselves inward into the secret principle of our present being and outward into cosmic being as well as upward toward a higher principle. Up till now what Nature had achieved was an enlarging of the bounds of our surface Knowledge Ignorance; what it attempted in the spiritual endeavor is to abolish the Ignorance, to go inward and discover the soul and to become united in consciousness with God and with all existence. This is the final aim of the mental stage of evolutionary Nature in man; it is the initial step toward a radical transmutation of the Ignorance into the Knowledge. The spiritual change begins by an influence of the inner being and the higher spiritual mind, an action felt and accepted on the surface; but this by itself can lead only to an illumined mental idealism or to the growth of a religious mind, a religious temperament or some devotion in the heart and piety in the conduct; … much has to be done, we have to live deeper within, we have to exceed our present consciousness and surpass our present status of Nature.
It is evident that if we can live thus deeper within and put out steadily the inner forces into the outer instrumentation or raise ourselves to dwell on higher and wider levels and bring their powers to bear on physical existence, not merely receive influences descending from them, which is all we can now do, there could begin a heightening of our force of conscious being so as to create a new principle of consciousness, a new range of activities, new values for all things, a widening of our consciousness and life, a taking up and transformation of the lower grades of our existence-in brief, the whole evolutionary process by which the Spirit in Nature creates a higher type of being.





Hinduism 2712 | 
The New Being, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




T he last stage of this perfection will come when you are completely identified with the Divine Mother and feel yourself to be no longer another and separate being, instrument, servant, or worker but truly a child and eternal portion of her consciousness and force. Always she will be in you and you in her; it will be your constant, simple and natural experience that all your thought and seeing and action, your very breathing or moving come from her and are hers. You will know and see and feel that you are a person and power formed by her out of herself, put out from her for the play and yet always safe in her, being of her being, consciousness of her consciousness, force of her force, Ananda of her Ananda. When this condition is entire and her supramental energies can freely move you, then you will be perfect in divine works; knowledge, will, action will become sure, simple, luminous, spontaneous, flawless, an outflow from the Supreme, a divine movement of the Eternal.




Hinduism 2711 | 
All for her, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




I t is more than ever necessary to keep yourself free from all taint of the perversions of the ego.




Hinduism 2710 | 
All for her, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




B ut a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done, and the way to do it and the result. And afterward you will realize that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life, and body are conscious and joyful instruments of her action, means for her play, molds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the borderline from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda.




Hinduism 2709 | 
All for her, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




A ll stress of egoistic choice, all hankering after personal profit, all stipulation of self-regarding desire must be extirpated from the nature. There must be no demand for fruit and no seeking for reward; the only fruit for you is the pleasure of the Divine Mother and the fulfillment of her work, your only reward a constant progression in divine consciousness and calm and strength and bliss. The joy of service and the joy of inner growth through works is the sufficient recompense of the selfless worker.




Hinduism 2708 | 
All for her, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




A ll your life must be an offering and a sacrifice to the Supreme; your only object in action shall be to serve, to receive, to fulfill, to become a manifesting instrument of the Divine Shakti in her works. You must grow in the divine consciousness till there is no difference between your will and hers, no motive except her impulsion in you, no action that is not her conscious action in you and through you.




Hinduism 2707 | 
All for her, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




I f YOU WANT to be a true doer of divine works, your first aim must be to be totally free from all desire and self regarding ego.




Hinduism 2706 | 
All for her, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   




T HERE ARE three ways of being of the Mother of which you can become aware when you enter into touch of oneness with the Conscious Force that upholds us and the universe. Transcendent, the original supreme Shakti, she stands above the worlds and links the creation to the ever unmanifest mystery of the Supreme. Universal, the cosmic Mahashakti, she creates all these beings and contains and enters, supports and conducts all these million processes and forces. Individual, she embodies the power of these two vaster ways of her existence, makes them living and near to us, and mediates between the human personality and the divine Nature.
The one original transcendent Shakti, the Mother stands above all the worlds and bears in her eternal consciousness the Supreme Divine. Alone, she harbors the absolute Power and the ineffable Presence; containing or calling the Truths that have to be manifested, she brings them down from the Mystery in which they were hidden into the light of her infinite consciousness and gives them a form of force in her omnipotent power and her boundless life and a body in the universe….
All is her play with the Supreme; all is her manifestation of the mysteries of the Eternal, the miracles of the Infinite. All is she, for all are parcel and portion of the divine Conscious-Force. Nothing can be, here or elsewhere, but what she decides and the Supreme sanctions; nothing can take shape except what she, moved by the Supreme, perceives and forms after casting it into seed in her creating Ananda.

The Mahashakti, the universal Mother, works out whatever is transmitted by her transcendent consciousness from the Supreme and enters into the worlds that she has made; her presence fills and supports them with the divine spirit and the divine all-sustaining force and delight without which they could not exist. That which we call Nature or Prakriti is only her most outward executive aspect; she marshals and arranges the harmony of her forces and processes, impels the operations of Nature, and moves among them secret or manifest in all that can be seen or experienced or put into motion of life. Each of the worlds is nothing but one play of the Mahashaki of that system of worlds or universe, who is there as the cosmic Soul and Personality of the transcendent Mother. Each is something that she has seen in her vision, gathered into her heart of beauty and power and created in her Ananda.





Hinduism 2705 | 
The Divine Mother, in the Teaching of the Hindu Mystics, by Andrew Harvey, Shambala. 

   


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On other page(s):  Life et teaching of Aurobindo Ghose




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