Second Sight WE know that animals generally possess sharp senses to an extraordinary degree. They can hear and smell at a distance far beyond what is normal to the human sense. Give a kerchief used by a man to a dog, it will spot the man among a thousand. An elephant will take you straight to a place miles away where there is water, if you happen to be stranded in waterless surroundings. Where there is no question of sight or smell, even then the animals perceive things in a queer way: an elephant, again, for example, refusing to advance further upon a road, because, as it was discovered later on, the road was hollow inside and would have sunk down had the animal walked upon it.

The Story of Creation CONSCIOUSNESS is the source and basis of creation. Even the most material object, apparently unconscious, the stone, for example, has inherent in it a vibration of consciousness. Where there is absolutely no consciousness, it is the Inconscient. If you ever descend into the Inconscient, that is to say, further down the scale from the inanimate stone, you will know the difference. The gulf between the stone and the Inconscient is very much, very much indeed, greater than that between the stone and man. For it is a secret consciousness that links man to the stone, but beyond there is a hiatus, something unbridgeable. The Inconscient is the Void, the

This Mystery of Existence HAVE you ever asked yourself why there is this universe at all, at least this earth with which we are so much concerned and which seems to us so real, so authentic? It would perhaps be very wise on your part if you did not! I have often spoken to you of Theon. He was truly a sage in his own way. People used to come to him and ask questions. Many asked why there was a universe. He would answer, "But what is that to you?" Some would ask, "Why is the universe like this?" To that ht would say, "It is what it is, how does it matter?" Others again would remark, "I do not consider the world a satisfactory affair." There, we begin to come more to

Arjuna or The Ideal Disciple WHAT makes a true disciple? For it is not everyone that can claim or be worthy of or meet the demands of the title. Disciplehood, like all great qualities, that is to say, qualities taken at their source and origin, is a function of the soul. Indeed, it is the soul itself coming up and asking for it'! native divine status; it is the call of the immortal in the mortal, the voice of the inmost being rising above the clamours and lures of the world, above the hungers and ties of one's own nature. When that rings out clear and unmistakable, the Divine reveals Himself as the Guru, the Path is shown and the initiation given. Even such

The Sunlit Path SRI AUROBINDO speaks of the sunlit path in Yoga. It is the path of happy progress where dangers and difficulties, violent ups and downs are reduced to a minimum, if not altogether obviated. In ideal conditions it is as it were a smooth and fair – weather sailing, as much of course as it is humanly possible. What are then these conditions? It is when the sadhaka keeps touch with his inmost being, his psychic consciousness, when this inner Guide and Helmsman is given the charge; for then he will be able to pass sovereignly by all shoals and rocks and storm-racks, through all vicissitudes, gliding on – slow or swift as needed – Inevitably towards the goal. A doubt

Sweet Holy Tears* THE tears that the soul sheds are holy, are sweet; they come bidden by the Divine and are blessed by His Presence. They are like the dew from heaven. For they are pure, they are spontaneous, welling out of a heart of innocent freedom. The feeling is infinitely impersonal, completely egoless: there is only an intense movement of self-giving, total simple self-giving. Tears are the natural expression in one who needs help, who has the complete surrender and simplicity of a child, the abdication of all vanity. Such tears are beautiful in their nature and beneficent in character. They are therefore like dewdrops that belong to heaven as it were and come from the

The Expanding Body-Consciousness THE field of our physical activity is very limited. If you look at it closely you will find it indeed extremely narrow and our capacities confined within a small circle. Weare bound by the outline of our material body. I cannot, for instance, be sitting in my room and at the same time doing gymnastics in the playground. If you wish to do one thing you cannot do another; if you are at one place you cannot be at another simultaneously. How convenient it would be if while I was writing at the table, I could get there immediately a book from a far-off shelf for consultation without moving or taking anybody's help! And yet is the thing so very i

Earth a Symbol THE earth is the centre of the material universe. It has been created for concentrating the force that is to transform Matter. It is the symbol of the divine potentiality in Matter. As we have said, the earth was created through a direct intervention of the Divine Consciousness: it is on the earth alone that there is and can be the direct contact with the Divine. The earth absorbs and develops and radiates the divine light; its radiation spreads through space and extends wherever there is Matter. The material universe shares, to some extent, the gift that the earth brings – the light and harmony of the Divine Consciousness. But it is upon the Earth alone that t

Meditation and Meditation SOME people, when they sit for meditation, imagine they have gone into a remarkable condition and are proud of it. But most often what they do in meditation is simply to let loose their thoughts: it is a sort of kaleidoscope that moves in their head. There are some, however, who can remain without any thought for a while; but if they are called out all on a sudden at the time for some reason or other, they wake up furious, protesting that a nice meditation is spoilt and fret and fume against the whole world. There are all the same a few who know how to meditate, they do come to a sort of union with the Divine. Certainly, this is very g

Personal Effort and Will IN personal effort there is a feeling of effort, of tension: the effort is felt as personal i.e. you rely upon yourself and you have the impression that if you do not do at each step what is to be done all will be lost. Will is different. It is the capacity to concentrate upon what one does so that it may be done well and to continue to do so till the thing is done. Supposing under given circumstances a work has come upon you. Take an artist, for example, a painter. He has an inspiration and has decided to do a painting. He knows very well that if he has not the inspiration he will not be able to do anything good, the painting would be not