“… even a blind and ignorant faith is a better possession than the sceptical doubt which turns its back on our spiritual possibilities or the constant carping of the narrow pettily critical uncreative intellect”
… faith and will must be accompanied by and open into an illimitable widest and intensest capacity for love. For the main business of the heart, its true function is love. It is our destined instrument of complete union and oneness
When the trouble is too strong to be kept out, it must be allowed to pass and its return discouraged by a greater vigilance and insistence of the spiritualised buddhi.
Instead of seeking to protect itself from or to shun and escape the unpleasant impacts it [the soul] may confront them and teach itself to suffer and to bear them with perseverance, with fortitude, an increasing equanimity or an austere or calm acceptance….
We might say that equality is the very sign of liberation. To be free from the domination of the urge of vital desire and the stormy mastery of the soul by the passions is to have a calm and equal heart and a life-principle governed by the large and even view of a universal spirit.
The Divine acts with a mighty power in the myriad workings of the universe, but with the supporting light and force of an imperturbable oneness, freedom and peace. That must be the type of the perfected soul’s divine works.
“He is the friend, the adviser, helper, saviour in trouble and distress, the defender from enemies, the hero who fights our battles for us or under whose shield we fight, the charioteer, the pilot of our ways. And here we come at once to a closer intimacy; he is the comrade and eternal companion, the playmate of the game of living.”
In all godheads we have to see this one God whom we worship with our heart and all our being; they are forms of his divinity. So enlarging our spiritual embrace we reach a point at which all is he and the delight of this consciousness becomes to us our normal uninterrupted way of looking at the world.
… the one thing essential is the intense devotion of the thought in the mind to the object of adoration. […] As in the other Yogas, so in this, one comes to see the Divine everywhere and in all and to pour out the realisation of the Divine in all one’s inner activities and outward actions.
“… the final demand of the Bhakta is simply that his bhakti may never cease nor diminish. He does not ask for heaven or for liberation from birth or for any other object, but only that his love may be eternal and absolute.”
Necessarily in the end prayer either ceases in the greater thing for which it prepared us, —in fact the form we call prayer is not itself essential so long as the faith, the will, the aspiration are there,—or remains only for the joy of the relation.
… in all he [Yogin] sees God, sees the supreme reality, and his motive of work is to help mankind towards the knowledge of God and the possession of the supreme reality. He sees God through the data of science, God through the conclusions of philosophy, God through the forms of Beauty and the forms of Good, God in all the activities of life
Hope and fear, joy and grief, liking and disliking, attraction and repulsion, content and discontent, gladness and depression, horror and wrath and fear and disgust and shame and the passions of love and hatred fall away from the liberated psychic being.
… we have not either to be affected in mind by hunger or thirst or discomfort or ill health or attach the importance which the physical and vital man attaches to the things of the body, or indeed any but a quite subordinate and purely instrumental importance.