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You have spoken much today of my self-sacrifice and devotion to my country. I have heard that kind of speech ever since I came out of jail, but I hea… - Aurobindo Ghosh
" "You have spoken much today of my self-sacrifice and devotion to my country. I have heard that kind of speech ever since I came out of jail, but I hear it with embarrassment, with something of pain. For I know my weakness, I am a prey to my own faults and backslidings. I was not blind to them before and when they all rose up against me in seclusion, I felt them utterly. I knew them that I the man was a man of weakness, a faulty and imperfect instrument, strong only when a higher strength entered into me. Then I found myself among these young men and in many of them I discovered a mighty courage, a power of self-effacement in comparison with which I was simply nothing. I saw one or two who were not only superior to me in force and character, - very many were that, — but in the promise of that intellectual ability on which I prided myself.
English
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About Aurobindo Ghosh
Sri Aurobindo [born Aravinda Akroyd Ghose] (15 August 1872 – 5 December 1950) was an Indian nationalist, scholar, poet, mystic, philosopher, yogi and guru, who developed concepts of human progress and spiritual evolution. With the help of his spiritual collaborator, Mirra Alfassa, he founded the Sri Aurobindo Ashram.
Biography information from Wikiquote
Also Known As
Native Name:
অরবিন্দ ঘোষ
Alternative Names:
Sri Aurobindo Ghose
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Sri Orobindo
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Orobindo Ghosh
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Shri Aurobindo
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Aurobindo Ghose
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Sri Aurobindo
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Aurobindo
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Aravinda Ackroyd Ghose
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A.A.Ghosh
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A.G.
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Maharshi Aravind Babu
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Additional quotes by Aurobindo Ghosh
Spirituality is not necessarily exclusive; it can be and in its fullness must be all-inclusive. But still there is a great difference between the spiritual and the purely material and mental view of existence. The spiritual view holds that the mind, life, body are man's means and not his aims and even that they are not his last and highest means; it sees them as his outer instrumental self and not his whole being. It sees the infinite behind all things finite and it adjudges the value of the finite by higher infinite values of which they are the imperfect translation and towards which, to a truer expression of them, they are always trying to arrive. It sees a greater reality than the apparent not only behind man and the world, but within man and the world, and this soul, self, divine thing in man it holds to be that in him which is of the highest importance, that which everything else in him must try in whatever way to bring out and express, and this soul, self, divine presence in the world it holds to be that which man has ever to try to see and recognise through all appearances, to unite his thought and life with it and in it to find his unity with his fellows. This alters necessarily our whole normal view of things; even in preserving all the aims of human life, it will give them a different sense and direction.
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 a significant myth Telling of a greatness of spiritual dawns, A brilliant code penned with the sky for page.
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