Best 217 quotes of Sri Aurobindo on MyQuotes

While doing sadhana you must quieten your mind and keep awake the Purusha consciousness behind all your activities.

With which part do you watch? Surely with the mind? That won't do. It is the silent Purusha within who must watch all.

Witness and stand back from Nature, that is the first step to the soul's freedom.

Yes, it is difficult for man to cross beyond the idea of duty.

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.

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.

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.

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.

But though hast come and all will surely change.

... for we perceive that this miraculous development is not the result of our own efforts: an eternal Perfection is moulding us into its own image.

Pain is the hammer of the Gods to break a dead resistance in the mortal's heart

Silence is round me, wideness ineffable; White birds on the ocean diving and wandering; A soundless sea on a voiceless heaven, Azure on azure, is mutely gazing. Identified with silence and boundlessness My spirit widens clasping the universe Till all that seemed becomes the Real, One in a mighty and single vastness. Someone broods there nameless and bodiless, Conscious and lonely, deathless and infinite, And, sole in a still eternal rapture, Gathers all things to his heart for ever.

The soul attracted leaned to the Abyss: It longed for the adventure of Ignorance

The thought of the Gita is not pure Monism although it sees in one unchanging, pure, eternal Self the foundation of all cosmic existence, nor Mayavada although it speaks of the Maya of the three modes of Prakriti omnipresent in the created world; nor is it qualified Monism although it places in the One his eternal supreme Prakriti manifested in the form of the Jiva and lays most stress on dwelling in God rather than dissolution as the supreme state of spiritual consciousness; nor is it Sankhya although it explains the created world by the double principle of Purusha and Prakriti; nor is it Vaishnava Theism although it presents to us Krishna, who is the Avatara of Vishnu according to the Puranas, as the supreme Deity and allows no essential difference nor any actual superiority of the status of the indefinable relationless Brahman over that of this Lord of beings who is the Master of the universe and the Friend of all creatures. Like the earlier spiritual synthesis of the Upanishads this later synthesis at once spiritual and intellectual avoids naturally every such rigid determination as would injure its universal comprehensiveness. Its aim is precisely the opposite to that of the polemist commentators who found this Scripture established as one of the three highest Vedantic authorities and attempted to turn it into a weapon of offence and defence against other schools and systems. The Gita is not a weapon for dialectical warfare; it is a gate opening on the whole world of spiritual truth and experience and the view it gives us embraces all the provinces of that supreme region. It maps out, but it does not cut up or build walls or hedges to confine our vision.

The utmost mission of Mind is to train our obscure consciousness which has emerged out of the dark prison of Matter, to enlighten its blind instincts, random intuitions, vague perceptions till it shall become capable of this greater light and this higher ascension. Mind is a passage, not a culmination.

Transcendence transfigures; it does not reconcile, but rather transmutes opposites into something surpassing them that effaces their oppositions.

When I had the dividing reason, I shrank from many things; after I had lost it in sight, I hunted through the world for the ugly and the repellant, but I could no longer find them.