Selected Quotations
If lifes journey be endless where is its goal? The answer is, it is everywhere. We are in a palace which has no end, but which we have reached. By exploring it and extending our relationship with it we are ever making it more and more our own. The infant is born in the same universe where lives the adult of ripe mind. But its position is not like a schoolboy who has yet to learn his alphabet, finding himself in a college class. The infant has it own joy of life because the world is not a mere road, but a home, of which it will have more and more as it grows up in wisdom. With our road that gain is at every step, for it is the road and the home in one; it leads us on yet gives us shelter.
If you shut your door to all errors truth will be shut out.
If you shut your door to all errors truth will be shut out.
In love all the contradiction of existence merge themselves and are lost. Only in love are unity and duality not at variance. Love must be one and two at the same time. Only love is motion and rest in one. Our heart ever changes its place till it finds love, and then it has its rest... Bondage and liberation are not antagonistic in love. for love is most free and at the same time most bound.
In our desire for eternal life we pray for an eternity of our habit and comfort, forgetting that immortality is in repeatedly transcending the definite forms of life in order to pursue the infinite truth of life.
In the dualism of death and life there is a harmony. We know that the life of a soul, which is finite in its expression and infinite in its principle, must go through the portals of death in its journey to realise the infinite. It is death which is monistic, it has no life in it. But life is dualistic; it has an appearance as well as truth; and death is that appearance, that maya, which is an inseparable companion to life.
In the night we stumble over things and become acutely conscious of their separateness, but the day reveals the unity which embraces them. And the man whose inner vision is bathed in consciousness at once realizes the spiritual unity which reigns over all racial differences, and his mind no longer stumbles over individual facts, accepting them as final. He realizes that peace is an inner harmony and not an outer adjustment, that beauty carries the assurance of our relationship to reality, which waits for its perfection in the response of our love.
Leave out my name from the gift if it be a burden, but keep my song.
Let the dead have the immortality of fame, but the living the immortality of love.
Let us not pray to be sheltered from dangers but to be fearless when facing them.
Life is given to us, we earn it by giving it.
Life is perpetually creative because it contains in itself that surplus which ever overflows the boundaries of the immediate time and space, restlessly pursuing its adventure of expression in the varied forms of self-realization.
Life, like a child, laughs, shaking its rattle of death as it runs.
Life's errors cry for the merciful beauty that can modulate their isolation into a harmony with the whole.
Love adorns itself; it seeks to prove inward joy by outward beauty.
Love does not claim possession, but gives freedom.
Love gives beauty to everything it touches. Not greed and utility; they produce offices, but not dwelling houses. To be able to love material things, to clothe them with tender grace, and yet not be attached to them, this is a great service. Providence expects that we should make this world our own, and not live in it as though it were a rented tenement. We can only make it our own through some service, and that service is to lend it love and beauty from our soul. Your own experience shows you the difference between the beautiful, the tender, the hospitable, and the mechanically neat and monotonously useful.
Love is an endless mystery, for it has nothing else to explain it.
Love is not a mere impulse, it must contain truth, which is law.
Love is the only reality and it is not a mere sentiment. It is the ultimate truth that lies at the heart of creation.
Love is the only reality and it is not a mere sentiment. It is the ultimate truth that lies at the heart of creation.
Loves overbrimming mystery joins death and life. It has filled my cup of pain with joy.
Love's gift cannot be given, it waits to be accepted.
Man goes into the noisy crowd to drown his own clamour of silence.
Man has a fund of emotional energy which is not all occupied with his self-preservation. This surplus seeks its outlet in the creation of art, for mans civilization is built upon his surplus... In everyday life, when we are mostly moved by our habits, we are economical in our expression, for then our soul-consciousness is at its low level - it has just volume enough to guide on in accustomed grooves. But when our heart is fully awakened in love, or in other great emotions, our personality is in its flood-tide.
Mans abiding happiness is not in getting anything but in giving himself up to what is greater than himself, to ideas which are larger than his individual life, the idea of his country, of humanity, of God.
Mans cry is to reach his fullest expression.
Men are cruel, but Man is kind.
Music fills the infinite between two souls. This has been muffled by the mist of our daily habits.
Never be afraid of the moments - thus sings the voice of the ever-lasting.
Objects of knowledge maintain an infinite distance from us who are the knowers. For knowledge is not union. Therefore the further world of freedom awaits us there where we reach truth, not through feeling it by senses or knowing it by reason, but through union of perfect sympathy.
Obstacles are necessary companions to expression, and we know that the positive element in language is not in its obstructiveness. Exclusively viewed from the side of the obstacle, nature appears inimical to the idea of morality. But if that were absolutely true, moral life could never come to exists. Life, moral or physical, is not a completed fact, but a continual process, depending for its movement upon two contrary forces, the force of resistance and that of expression. Dividing these forces into two mutually opposing principles does not help us, for the truth dwells not in the opposition but in its continual reconciliation.
Our creation is the modification of relationship.
Our nature is obscured by work done by the compulsion of want or fear. The mother reveals herself in the service of her children, so our true freedom is not the freedom from action but freedom in action, which can only be attained in the work of love.
Praise shames me, for I secretly beg for it.
Religion is not a fractional thing that can be doled out in fixed weekly or daily measures as one among various subjects in the school syllabus. It is the truth of our complete being, the consciousness of our personal relationship with the infinite; it is the true center of gravity of our life. This we can attain during our childhood by daily living in a place where the truth of the spiritual world is not obscured by a crowd of necessities assuming artificial importance; where life is simple, surrounded by fullness of leisure, by ample space and pure air and profound peace of nature; and where men live with a perfect faith in the eternal life before them.
Religion, like poetry, is not a mere idea, it is expression. The self-expression of God is in the endless variety of creation; and our attitude toward the Infinite Being must also in its expression have a variety of individuality ceaseless and unending. Those sects which jealously build their boundaries with too rigid creeds excluding all spontaneous movement of the living spirit may hoard their theology but they kill religion.
Science urges us to occupy by our mind the immensity of the knowable world; our spiritual teacher enjoins us to comprehend by our soul the infinite spirit which is in the depth of the moving and changing facts of the world; the urging of our artistic nature is to realize the manifestation of personality in the world of appearance, the reality of existence which is in harmony with the real within us. Where this harmony is not deeply felt, there we are aliens and perpetually homesick. For man by nature is an artist; he never receives passively and accurately in his mind a physical representation of things around him.
So our daily worship of God is not really the process of gradual acquisition of him, but the daily process of surrendering ourselves, removing all obstacles to union and extending our consciousness of him in devotion and service, in goodness and in love.... Thus to be conscious of being absolutely enveloped by Brahma is not an act of mere concentration of mind. It must be the aim of the whole of our life. In all our thoughts and deeds we must be conscious of the infinite.
That I exist is a perpetual surprise which is life.
That I exist is a perpetual surprise which is life.
The best of us still have our aspirations for the supreme goals of life, which is so often mocked by prosperous people who now control the world. We still believe that the world has a deeper meaning than what is apparent, and that therein the human soul finds its ultimate harmony and peace. We still know that only in spiritual wealth does civilization attain its end, not in a prolific production of materials, and not in the competition of intemperate power with power.
The butterfly counts not months but moments, and has time enough.
The butterfly counts not months but moments, and has time enough.
The child learns so easily because he has a natural gift, but adults, because they are tyrants, ignore natural gifts and say that children must learn through the same process that they learned by. We insist upon forced mental feeding and our lessons become a form of torture. This is one of mans most cruel and wasteful mistakes.
The current of the world has its boundaries, otherwise it could have no existence, but its purpose is not shown in the boundaries which restrain it, but in its movement, which is toward perfection. The wonder is not that there should be obstacles and sufferings in this world, but that there should be law and order, beauty and joy, goodness and love.
The emancipation of our physical nature is in attaining health, of our social being in attaining goodness, and of our self in attaining love.
The fish in the water is silent, the animals on the earth is noisy, the bird in the air is singing. But man has in him the silence of the sea, the noise of the earth and the music of the air.
The fundamental desire of life is the desire to exist.
The greed of gain has no time or limit to its capaciousness. Its one object is to produce and consume. It has pity neither for beautiful nature nor for living human beings. It is ruthlessly ready without a moment's hesitation to crush beauty and life out of them, molding them into money.
The higher nature in man always seeks for something which transcends itself and yet is its deepest truth; which claims all its sacrifice, yet makes this sacrifice its own recompense. This is mans dharma, mans religion, and mans self is the vessel which is to carry this sacrifice to the altar.
The man who aims at his own agrandisement underrates everything else.
The meaning of our self is not to be found in its separateness from God and others, but in the ceaseless realisation of yoga, of union.
The most important lesson that man can learn from his life is not that there is pain in this world, but that it depends upon him to turn it into good account, that it is possible for him to transmute it into joy... Mans freedom is never in being saved troubles, but it is the freedom to take trouble for his own good, to make the trouble an element in his joy... that in pain is symbolised the infinite possibility of perfection, the eternal unfolding of joy.
The newer people, of this modern age, are more eager to amass than to realize.
The object of education is to give man the unity of truth... I believe in a spiritual world - not as anything separate from this world - but as its innermost truth. With the breath we draw we must always feel this truth, that we are living in God. Born in this great world, full of the mystery of the infinite, we cannot accept our existence as a momentary outburst of chance drifting on the current of matter toward an eternal nowhere. We cannot look upon our lives as dreams of a dreamer who has no awakening in all time. We have a personality to which matter and force are unmeaning unless related to something infinitely personal, whose nature we have discovered, in some measure, in human love, in the greatness of the good, in the martyrdom of heroic souls, in the ineffable beauty of nature which can never be a mere physical fact nor anything but an expression of personality.
The picture of a flower in a botanical book is information; its mission ends with our knowledge. But in pure art it is a personal communication. And therefore until it finds its harmony in the depth of our personality it misses the mark. We can treat existence solely as a textbook furnishing us lessons, and we shall not be disappointed, but we know that there its mission does not end. For in our joy in it, which is an end in itself, we feel that it is a communication, the final response of our knowing but the response of our being.
The pious sectarian is proud because he is confident of his right of possession in God. The man of devotion is meek because he is conscious of Gods right of love over his life and soul. The object of our possession becomes smaller than ourselves, and without acknowledging it in so many words the bigoted sectarian has an implicit belief that God can be kept secured for certain individuals in a cage which is of their own make. In a similar manner the primitive races of men believe that their ceremonials have a magic influence upon their deities. Sectarianism is a perverse form of worldliness in the disguise of religion; it breeds a narrowness of heart in a greater measure than the cult of the world based upon material interest can ever do. For undisguised pursuit of self has its safety in openness, like filth exposed to the sun and air. But the self-magnification with its consequent lessening of God that goes on unchecked under the cover of sectarianism loses its chance of salvation because it defiles the very source of purity.
The potentiality of perfection outweighs actual contradictions... Existence in itself is here to prove that it cannot be an evil.
The progress of our soul is like a perfect poem. It has an infinite idea which once realised makes all movements full of meaning and joy. But if we detach its movements from that ultimate idea, if we do not see the infinite rest and only see the infinite motion, then existence appears to us a monstrous evil., impetuously rushing towards an unending aimlessness.
The question why there is evil in existence is the same as why there is imperfection... But this is the real question we ought to ask: Is this imperfection the final truth, is evil absolute and ultimate?
The significance which is in unity is an eternal wonder.
The tendency in modern civilization is to make the world uniform... Let the mind be universal. The individual should not be sacrificed.
The water in a vessel is sparkling; the water in the sea is dark. The small truth has words which are clear; the great truth has great silence.
There are men whose idea of life is tactic, who long for its continuation after death only because of their wish for permanence and not perfection; they love to imagine that the things to which they are accustomed will persist for ever. They completely identify themselves in their minds with their fixed surroundings and with whatever they have gathered, and to have to leave these is death for them. They forget that the true meaning of living is outliving, it is ever growing out of itself.
There is a point where in the mystery of existence contradictions meet; where movement is not all movement and stillness is not all stillness; where the idea and the form, the within and the without, are united; where infinite becomes finite, yet not losing its infinity. If this meeting is dissolved, then things become unreal.
Things are distinct not in their essence but in their appearance; in other words, in their relation to one to whom they appear. This is art, the truth of which is not in substance or logic, but in expression. Abstract truth may belong to science and metaphysics, but the world of reality belongs to art.
Things in which we do not take joy are either a burden upon our minds to be got rid of at any cost; or they are useful, and therefore in temporary and partial relation to us, becoming burdensome when their utility is lost; or they are like wandering vagabonds, loitering for a moment on the outskirts of our recognition, and then passing on. A thing is only completely our own when it is a thing of joy to us.
This is the ultimate end of man, to find the One which is in him; which is his truth, which is his soul; the key with which he opens the gate of the spiritual life, the heavenly kingdom.
Those institutions which are static in their nature raise walls of division; this is why, in the history of religions, priesthood has always maintained dissensions and hindered the freedom of man. But the principle of life unites, it deals with the varied, and seeks unity.
Time is a wealth of change, but the clock in its parody makes it mere change and no wealth.
To be outspoken is easy when you do not wait to speak the complete truth.
To understand anything is to find in it something which is our own, and it is the discovery of ourselves outside us which makes us glad. This relation of understanding is partial, but the relation of love is complete. In love the sense of difference is obliterated and the human soul fulfills its purpose in perfection, transcending the limits of itself and reaching across the threshold of the infinite. Therefore love is the highest bliss that man can attain to, for through it alone he truly knows that he is more than himself, and that he is at one with the All.
Truth cannot afford to be tolerant where it faces positive evil.
Want of love is a degree of callousness; for love is the perfection of consciousness. We do not love because we do not comprehend, or rather we do not comprehend because we do not love. For love is the ultimate meaning of everything around us. It is not a mere sentiment; it is truth; it is the joy that is at the root of all creation.
We can look upon a road from two different points of view. One regards it as dividing us from the object of desire; in that case we count every step of our journey over it as something attained by force in the face of obstruction. The other sees it as the road which leads us to our destination; and as such is part of our goal. It is already the beginning of our attainment, and by journeying over it we can only gain that which in itself it offers to us.
We can make truth ours by actively modulating its inter-relations. This is the work of art; for reality is not based in the substance of things but in the principle of relationship. Truth is the infinite pursued by metaphysics; fact is the infinite pursued by science, while reality is the definition of the infinite which relates truth to the person. Reality is human; it is what we are conscious of, by which we are affected, that which we express.
We come nearest to the great when we are great in humility.
We do not raise our hands to the void for things beyond hope.
We gain freedom when we have paid the full price for our right to live.
We live in this world when we love it.
"What is Art?" It is the response of mans creative soul to the call of the real.
Whatever we treasure for ourselves separates us from others; our possessions are our limitations.
When he has the power to see things detached from self-interest and from the insistent claims of the lust of the senses, then alone can he have the true vision of the beauty that is everywhere. Then only can he see that what is unpleasant to us is not necessarily unbeautiful, but has its beauty in truth.
When the heat and motion of blind impulses and passions distract it on all sides, we can neither give nor receive anything truly. But when we find our centre in our soul by the power of self-restraint, by the force that harmonises all warring elements and unifies those that are apart, then all our isolated impressions reduce themselves to wisdom, and all our momentary impulses of heart find their completion in love; then all the petty details of our life reveal an infinite purpose, and all our thoughts and deeds unite themselves inseparably in an internal harmony.
When we accept any discipline for ourselves, we try to avoid everything except that which is necessary for our purpose; it is this purposefulness, which belongs to the adult mind, that we force upon school children. We say, "Never keep your mind alert, attend to what is before you, what has been given you." This tortures the child because it contradicts natures purpose, and nature, the greatest of all teachers, is thwarted at every step by the human teacher who believes in machine-made lessons rather than life lessons, so that the growth of the childs mind is not only injured, but forcibly spoiled. Children should be surrounded with the things of nature which have their own educational value. Their minds should be allowed to stumble upon and be surprised at everything that happens in todays life; the new tomorrow will stimulate their attention with new facts of life.
When we rejoice in our fullness, then we can part with out fruits with joy.
Whenever our life is stirred by truth, it expresses energy and comes to be filled, as it were, with a creative ardor. This consciousness of the creative urge is evidence of the force of truth on our mind.
Your mission is proving that a love for the earth, and for the things of the earth, is possible without materialism, a love without greed... I entreat you not to be turned by the call of vulgar strength, of stupendous size, by the spirit of storage, by the multiplication of millions, without meaning and without end. Cherish the ideal of perfection, and to that, relate all your work and all your movements. Though you love the material things of earth, they will not hurt you and you will bring heaven to earth and soul into things.
Edited by Qwest - 18 years ago
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