Aurobindo Ghosh

An instant's visitor the godhead shone. On life's thin border awhile the Vision stood And bent over earth's pondering forehead curve. Interpreting a recondite beauty and bliss In colour's hieroglyphs of mystic sense, It wrote the lines of …

One lucent corner windowing hidden things Forced the world's blind immensity to sight. The darkness failed and slipped like a falling cloak From the reclining body of a god.

All can be done if the god-touch is there.

Insensibly somewhere a breach began

It was as though even in this Nought's profound, Even in this ultimate dissolution's core, There lurked an unremembering entity, Survivor of a slain and buried past Condemned to resume the effort and the pang, Reviving in another frustrate …

The impassive skies were neutral, empty, still. Then something in the inscrutable darkness stirred; A nameless movement, an unthought Idea Insistent, dissatisfied, without an aim, Something that wished but knew not how to be, Teased the …

It was the hour before the Gods awake. Across the path of the divine Event The huge foreboding mind of Night, alone In her unlit temple of eternity, Lay stretched immobile upon Silence' marge. Almost one felt, opaque, impenetrable,

This dynamic following after the highest spiritual truth and the highest spiritual aim are the uniting bond of Indian religion and, behind all its thousand forms, its one common essence.

Differences of credal belief are to the Indian mind nothing more than various ways of seeing the one Self and Godhead in all.

The Spirit, universal Nature (whether called Maya, Prakriti or Shakti) and the soul in living beings, Jiva, are the three truths which are universally admitted by all the many religious sects and conflicting religious philosophies of India.

This Self or this self-existent Being is the one supreme reality, and all things else are either only appearances or only true by dependence upon it. It follows that self-realisation and God-realisation are the great business of the living …

A one transcendent, universal, original and sempiternal Divinity or divine Essence, Consciousness, Force and Bliss is the fount and continent and inhabitant of things. Soul, nature, life are only a manifestation or partial phenomenon of …

The fundamental idea of all Indian religion is one common to the highest human thinking everywhere.

There are no true and false religions, but rather all religions are true in their own way and degree. Each is one of the thousand paths to the One Eternal.

The supreme truths are neither the rigid conclusions of logical reasoning nor the affirmations of credal statement, but fruits of the soul's inner experience.

To the Indian mind the least important part of religion is its dogma; the religious spirit matters, not the theological credo. On the contrary to the Western mind a fixed intellectual belief is the most important part of a cult; it is its …

The highest spirituality indeed moves in a free and wide air far above that lower stage of seeking which is governed by religious form and dogma; it does not easily bear their limitations and, even when it admits, it transcends them; it …

true spirituality rejects no new light, no added means or materials of our human self-development.

Spirituality is not necessarily exclusive; it can be and in its fullness must be all-inclusive.

Spirit without mind, spirit without body is not the type of man, therefore a human spirituality must not belittle the mind, life or body or hold them of small account: it will rather hold them of high account, of immense importance, …

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, realisation and aspiration. …

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 …

Everywhere there is, at most, only a beginning of beginnings.

To attempt to penetrate through the indeterminate confusion of present tendencies and first efforts in order to foresee the exact forms the new creation will take, would be an effort of very doubtful utility.