And they don't have to be the same. One can be sitting and the other standing. The one in the street, standing; and the one in the house, sitting. That will be very nice. Because in the house there's no need to ask anyone's permission. I hope the one in the street is standing? I believe you had chosen a photo of Sri Aurobindo in which hewas looking toward the future. I think it's the photo by the Dutch painter. Yes, that's it. I would like the one in the street to be standing.[[ The statue in bronze, done by the sculptor Hrishikesh Dasgupta, will be unveiled on 16 August 1975 by the vice-president of India, B.D. Jatti

What is this spring? The spring? It means exactly this: in the deepest depths of the Inconscient is the supreme spring that makes us touch the Supreme. It is like the Supreme making us touch the Supreme: that is the almighty spring. When you arrive at the very bottom of the Inconscient, you touch the Supreme. So that is the shortest path! Not the shortest path! Already for me, it was hard to touch the bottom of the Inconscient, but for others it would take an eternity. It is something similar to what Sri Aurobindo has written in 'A God's Labour.' Was it the Supreme at the very bottom of t

And the acceptance of illness is the acceptance of the usual end, which is generally called "death" (that doesn't mean anything), but anyway, it means that the aggregate is unable to be transformed and is dissolved. These are things [those "seconds"] that happen very often, and without any relationship whatever to outer circumstances. Which means that if one were all alone - all alone, still, in meditation - it would be more radical and definitive. But it's mixed in with the movement of life, outer circumstances, and those outer circumstances make it necessary that it should go more or less unnoticed. So the result is less complete, only partial,

The true life ... it will come. The true life is something else, something that's yet to come. It is something else. The true life is Satprem. That's for later on. When it does come forward, then you will get a sense of the true life. It will come. And you mustn't be impatient - impatience leads to imitation: and unwittingly, in all sincerity, you imitate things within yourself, within your own experience, you imitate the realization - that's what impatience does. The true life in its SIMPLE purity cannot come until ... until the Lord Himself is doing and deciding everything, acting, realizing, livi

When we enter a certain state of consciousness, we plainly see that we are capable of anything and that ultimately there is no 'sin' not potentially our own. Is this impression correct? And yet certain things make us rebel or disgust us. We always reach some inadmissible point. Why? What is the true, effective attitude when confronted with Evil? You have this experience when for some reason or other, depending on the case, you come into contact with the universal consciousness - not in its limitless essence but on any level of Matter. There is an atomic consciousness, a purely material consciousness and an even more generally prevailing ps

There is only one thing, ONE vibration that seems to be really universal: the Vibration of Love. I am not saying its manifestation, no, nothing of the sort! But the something which is pure Love. That seems to me to be universal. But as soon as you try to express it, it's over. The vibrations of the beings out there must be rather identical to ours? I don't know ... I don't know. Why should the Lord repeat Himself? The forms are different, of course, but the vibrations? But I tell you, only that Vibration seems essential and primordial enough to be really universal. That Vibration whic

I had already had the experience for the sense of smell - the divine vibration, the vibration of Ananda in odors. Just under my window, you know, Nripendra has his kitchen, where every morning and afternoon food is prepared for the children [[This refers to the Ashram dispensary, managed by Dr. Nripendra. ]] - it all comes wafting up on gusts of air. And when the Samadhi tree is in flower, the scent wafts up to me on gusts of air; when people burn incense down below, it comes wafting up here on gusts of air - each and every fragrance ('fragrance' - let's say odor). And generally it all comes while I am walking for my japa - an Ananda of odors, each one with i