Quotations of Rabindranth Tagore

Selected Quotations of Rabindranth Tagore

By: Alan Smolowe

A dewdrop is a perfect integrity that has no filial memory of its parentage.

A mind all logic is like a knife all blade. It makes the hand bleed that uses it.

According to the true Indian view, our consciousness of the world, merely as the sum total of things that exist, and as governed by laws, is imperfect. But it is perfect when our consciousness realizes all things as spiritually one with it, and therefore capable of giving us joy. For us the highest purpose of this world is not merely living in it, knowing it and making use of it, but realizing our own selves in it through expansion of sympathy; not alienating ourselves from it and dominating it, but comprehending and uniting it with ourselves in perfect union.

All men have poetry in their hearts, and it is necessary for them, as much as possible, to express their feelings. For this they must have a medium, moving and pliant, which can refreshingly become their own, age after age. All great languages undergo change. Those languages which resist the spirit of change are doomed and will never produce great harvests of thought and literature. When forms become fixed, the spirit either weakly accepts its imprisonment or rebels. All revolutions consists of the “within” fighting against invasion from “without”… All great human movements are related to some great idea.

Asks the Possible of the Impossible, “Where is your dwelling-place?” “In the dreams of the Impotent,” comes the answer.

Beauty is in the ideal of perfect harmony which is in the universal being; truth the perfect comprehension of the universal mind. We individuals approach it through our own mistakes and blunders, through our accumulated experience, through our illumined consciousness - how, otherwise, can we know truth?

Beauty is truth’s smile when she beholds her own face in a perfect mirror.

Bigotry tries to keep truth safe in its hand with a grip that kills it.

Children are living beings - more living than grown-up people who have built shells of habit around themselves. Therefore it is absolutely necessary for their mental health and development that they should not have mere schools for their lessons, but a world whose guiding spirit is personal love.

Death is not extinguishing the light; it is putting out the lamp because the dawn has come.

Do not say, “It is morning,” and dismiss it with a name of yesterday. See it for the first time as a new-born child that has no name.

Everything comes to us that belongs to us if we create the capacity to receive it.

Facts are many, but the truth is one.

For the current of our spiritual life creeds, rituals and channels that may thwart or help, according to their fixity or openness. When a symbol or spiritual idea becomes rigidly elaborate in its construction, it supplants the idea which it should support.

Gross utility kills beauty. We now have all over the world huge production of things, huge organizations, huge administrations of empire - all obstructing the path of life. Civilization is waiting for a great consummation, for an expression of its soul in beauty. This must be your contribution to the world.

He who wants to do good knocks at the gate; he who loves finds the gate open.

I have spent my days stringing and unstringing my instrument while the song I came to sing remains unsung.

I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy.

If anger be the basis of our political activities, the excitement tends to become an end in itself, at the expense of the object to be achieved. side issues then assume an exaggerated importance, and all gravity of thought and action is lost; such excitement is not an exercise of strength, but a display of weakness.

If lifeís 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.

Love ís over brimming 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 man ís 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.

Man ís 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.

Man ís 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 man ís 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 man ís dharma, man ís religion, and man ís 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… Man ís 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 God ís 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 man ís 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 nature ís 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 child ís 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 today ís 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.

MORE QUOTES

According to the true Indian view, our consciousness of the world, merely as the sum total of things that exist, and as governed by laws, is imperfect. But it is perfect when our consciousness realizes all things as spiritually one with it, and therefore capable of giving us joy. For us the highest purpose of this world is not merely living in it, knowing it and making use of it, but realizing our own selves in it through expansion of sympathy; not alienating ourselves from it and dominating it, but comprehending and uniting it with ourselves in perfect union.

All men have poetry in their hearts, and it is necessary for them, as much as possible, to express their feelings. For this they must have a medium, moving and pliant, which can refreshingly become their own, age after age. All great languages undergo change. Those languages which resist the spirit of change are doomed and will never produce great harvests of thought and literature. When forms become fixed, the spirit either weakly accepts its imprisonment or rebels. All revolutions consists of the “within” fighting against invasion from “without”… All great human movements are related to some great idea.

Beauty is in the ideal of perfect harmony which is in the universal being; truth the perfect comprehension of the universal mind. We individuals approach it through our own mistakes and blunders, through our accumulated experience, through our illumined consciousness - how, otherwise, can we know truth?

Children are living beings - more living than grown-up people who have built shells of habit around themselves. Therefore it is absolutely necessary for their mental health and development that they should not have mere schools for their lessons, but a world whose guiding spirit is personal love.

Death belongs to life as birth does. The walk is in the raising of the foot as in the laying of it down.

Facts are many, but the truth is one.

For the current of our spiritual life creeds, rituals and channels that may thwart or help, according to their fixity or openness. When a symbol or spiritual idea becomes rigidly elaborate in its construction, it supplants the idea which it should support.

God finds himself by creating.

Gross utility kills beauty. We now have all over the world huge production of things, huge organizations, huge administrations of empire - all obstructing the path of life. Civilization is waiting for a great consummation, for an expression of its soul in beauty. This must be your contribution to the world.

He is neither manifest nor hidden, He is neither revealed nor unrevealed: there are no words to tell that which He is. He is without form, without quality, without decay.

He who wants to do good knocks at the gate; he who loves finds the gate open.

I believe that there is an ideal hovering over the earth, an ideal of that Paradise which is not the mere outcome of imagination, but the ultimate reality towards which all things are moving. I believe that this vision of Paradise is to be seen in the sunlight, and the green of the earth, in the flowing streams, in the beauty of springtime and the repose of a winter morning. Everywhere in this earth the spirit of Paradise is awake and sending forth its voice.

If anger be the basis of our political activities, the excitement tends to become an end in itself, at the expense of the object to be achieved. side issues then assume an exaggerated importance, and all gravity of thought and action is lost; such excitement is not an exercise of strength, but a display of weakness.

If I say that He is within me, the universe is ashamed; if I say that He is without me, it is falsehood.

If life ís 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.

In Art, man reveals himself and not his objects.

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 love all the contradictions of existence merge themselves and are lost. Only in love are unity and duality not at variance.

In love, at one of its poles you find the personal, at the other the impersonal. At one you have the positive assertion - Here I am; at the other the equally strong denial - I am not. Without this ego what is love? And again, with only this ego how can love be possible?

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.

It is our desires that limit the scope of our self-realisation, hinder our extension of consciousness, and give rise to sin, which is the innermost barrier that keeps us apart from our God, setting up disunion and arrogance of exclusiveness. For sin is not one mere action, but it is an attitude of life which takes for granted that our goal is finite, that our self is the ultimate truth, and that we are not all essentially one but exist each for his own separate individual existence.

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.

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 not a mere impulse, it must contain truth, which is law.

Love ís over brimming mystery joins death and life. It has filled my cup of pain with joy.

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 man ís 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.

Man ís 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 self, the idea of his country, of humanity, of God.

Man ís 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.

Man ís 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.

Music is the purest form of art… therefore true poets, they who are seers, seek to express the universe in terms of music… The singer has everything within him. The notes come out from his very life. They are not materials gathered from outside. His idea and his expression are brother and sister; very often they are born as twins. In music the heart reveals itself immediately; it suffers not from any barrier of alien material. Therefore though music has to wait for its completeness like any other art, yet at every step it gives out the beauty of the whole. As the material of expression even words are barriers, for their meaning has to be construed by thought. But music never has to depend upon any obvious meaning; it expresses what no words can ever express. What is more, music and the musician are inseparable. When the singer departs, his singing dies with him; it is in eternal union with the life and joy of the master. This world song is never for a moment separated from its singer. It is not fashioned from any outward material. It is his joy itself taking never-ending form. It is the great heart sending the tremor of its thrill over the sky. There is a perfection in each individual strain of this music, which is the revelation of completion in the incomplete. No one of its notes is final, yet each reflects the infinite. What does it matter if we fail to derive the exact meaning of this great harmony? Is it not like the hand meeting the string and drawing out at once all its tones at the touch? It is the language of beauty, the caress, that comes from the heart of the world and straightway reaches our heart. Last night, in the silence which pervaded the darkness, I stood alone and heard the voice of the singer of eternal melodies. When I went to sleep I closed my eyes with this last thought in mind, that even when I remain unconscious in slumber the dance of life will still go on in the hushed arena of my sleeping body, keeping step wit the stars. The heart will throb, the blood will leap in the veins, and the millions of living atoms of my body will vibrate in tune with the note of the harp-string that thrills at the touch of the master.

Nationality is respectable only when it is on the defence, when it is waging wars of liberation it is sacred; when those of domination it is accursed.

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.

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.

Taking shelter in the dead is death itself, and only taking all the risk of life to the fullest extent is living.

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 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 man ís 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 fundamental desire of life is the desire to exist.

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 man ís dharma, man ís religion, and man ís self is the vessel which is to carry this sacrifice to the altar.

The highest education is that which does not merely give us information but makes our life in harmony with all existence.

The man who aims at his own agrandisement underrates everything else.

The man whose acquaintance with the world does not lead him deeper than science leads him, will never understand what it is that the man with the spiritual vision finds in these natural phenomena. The water does not merely cleanse his limbs, but it purifies his heart; for it touches his soul. The earth does not merely hold his body, but it gladdens his mind; for its contact is more than physical contact, it is a living presence. When a man does not realize his kinship with the world, he lives in a prison-house whose walls are alien to him When he meets the eternal spirit in all objects, then is he emancipated, for then he discovers the fullest significance of the world into which he is born; then he finds himself in perfect truth, and his harmony with the All is established.

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… Man ís 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 symbolized the infinite possibility of perfection, the eternal unfolding of joy.

The object of education is to give man the unity of truth. Formerly, when life was simple, all the different elements of man were in complete harmony. But when there came the separation of the intellect from the spiritual and the physical, the school education put entire emphasis on intellect and the physical side of man. We devote our sole attention to giving children information, not knowing that by this emphasis we are accentuating a break between the intellectual, physical, and the spiritual life.

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 Godís 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 realized 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 revealment of the infinite in the finite, which is the motive of all creation, is not seen in its perfection in the starry heavens, in the beauty of the flowers. It is in the soul of man.

The same stream of life that runs through my veins night and day runs through the world and dances in rhythmic measures.

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 touch of an infinite mystery passes over the trivial and the familiar, making it break out into ineffable music… The trees, the stars, and the blue hills ache with a meaning which can never be uttered in words.

The tragedy of human life consists in our vain attempts to stretch the limits of things which can never become unlimited, to reach the infinite by absurdly adding to the rungs of the ladder of the finite.

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 moral law in this world which has its application both to individuals and organised bodies of men. You cannot go on violating these laws in the name of your nation, yet enjoy their advantage as individuals. We may forget truth for our convenience, but truth does not forget us. Prosperity cannot save itself without moral foundation. Until man can see the gaping chasm between his full storehouse and his humanity, until he can feel the unity of mankind, the kind of barbarism which you call civilisation will exist.

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.

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.

Those who have everything but thee, my God, laugh at those who have nothing but thyself.

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.

True modernism is freedom of mind, not slavery of taste. It is independence of thought and action, not tutelage under European schoolmasters. It is science but not its wrong application to life.

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 [poets] set men free from their desires.

We believe that mere movement is life, and that the more velocity it has, the more it expresses vitality.

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 could have no communication whatever with our surroundings if they were absolutely foreign to us. Man is reaping success every day, and that shows there is a rational connection between him and nature, for we never can make anything our own except that which is truly related to us.

We do not want nowadays temples of worship and outward rites and ceremonies. What we really want is an Asram. We want a place where the beauty of nature and the noblest pursuits of man are in a sweet harmony. Our temple of worship is there where outward nature and human soul meet in union.

We try to realise the essential unity of the world with the conscious soul of man; we learn to perceive the unity held together by the one Eternal Spirit, whose power creates the earth, the sky, and the stars, and at the same time irradiates our minds with the light of a consciousness that moves and exits in unbroken continuity with the outer world.

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 nature ís 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 child ís 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 today ís life; the new tomorrow will stimulate their attention with new facts of life.

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.