Research, Essays, Commentaries – Inspired by the Social-Cultural-Political Thought of Sri Aurobindo (PLUS a bit of photography too!)
“When one believes in a religion—no matter which—one abides by the discipline of the religion and prays and asks, one undergoes the discipline according to the teaching and observing the beliefs of the religion. The psychological method is Yoga. To seek within oneself through introspection what is permanent, what is constant. That’s all.” (CWM, Vol. 5, p. 391)
“We give the name ‘psychic’ to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement.” (CWM, Vol. 12, p. 4)
“What is psychic in the being is always pure, by its very definition, for it is that part of the being which is in contact with the Divine and expresses the truth of the being. But this may be like a spark in the darkness of the being or it may be a being of light, conscious, fully formed and independent. There are all the gradations between the two.” (CWM, Vol. 5, p. 393)
Q: Usually is it veiled?
“It is the outer consciousness that is not in contact with it, for it is turned outwards instead of being turned inwards—for it lives amidst all the external noises and movements, in what it sees, what it does, what it says, instead of looking within, into the depths of the being and listening to the inner inspirations.” (p. 393)
Q: Has the psychic any power?
“Power? It is usually the psychic which guides the being. One knows nothing about it because one is not conscious of it but usually it is that which guides the being. If one is very attentive, one becomes aware of it. But the majority of men haven’t the least idea of it.” (p. 393)
“The truth of the being, that is, the central raison d’être of an existence. It is that, indeed, which organises circumstances so that the truth of the being may be expressed or the superficial outer being be led to turn round within—not find any support outside, for instance, and turn within to have a support; it finds the psychic support.” (p. 395)
“When one aspires for something, if at the same time one knows that the aspiration will be heard and answered in the best way possible, that establishes a quietude in the being, a quietude in its vibrations; whilst if there is a doubt, an uncertainty, if one does not know what will lead one to the goal or if ever one will reach it or whether there is a way of doing so, and so on, then one gets disturbed and that usually creates a sort of little whirlwind around the being, which prevents it from receiving the real thing.” (pp. 395-6)
“Instead, if one has a quiet faith, if whilst aspiring one knows that there is no aspiration (naturally, sincere aspiration) which remains unanswered, then one is quiet. One aspires with as much fervour as possible, but does not stand in nervous agitation asking oneself why one does not get immediately what one has asked for. One knows how to wait.” (p. 396)
“I have said somewhere: “To know how to wait is to put time on one’s side.” That is quite true. For if one gets excited, one loses all one’s time—one loses one’s time, loses one’s energy, loses one’s movements. To be very quiet, calm, peaceful, with the faith that what is true will take place, and that if one lets it happen, it will happen so much the quicker. Then, in that peace everything goes much better.” (p. 396)