“… 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.
“… we may even say that a complete external renunciation is a stage through which the soul must pass at some period of its progress,—though always it should be without those self-willed violences and fierce self-torturings which are an offence to the Divine seated within us.”
… we are impelled to drape ourselves in the vow of poverty, or in the garb of service, or in outward proofs of indifference and renunciation and a spotless sainthood because that is what tradition and opinion demand of us and so we can make best an impression on our environment. But all this is vanity and delusion.
Self-will in thought and action has […] to be renounced if we are to be perfect in divine knowledge. This self-will means an egoism in the mind which attaches itself to its preferences, its habits, its past or present formations of thought and view and will because it regards them as itself or its own
The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention.
By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself.
The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance.
The desire of personal salvation, however high its form, is an outcome of ego; it rests on the idea of our own individuality and its desire for its personal good or welfare
“…after we have entered the path, he envelops us with his wide and mighty liberating Impersonality or moves near to us with the face and form of a personal Godhead. In and around us we feel a Power that upholds and protects and cherishes; we hear a Voice that guides; a conscious Will greater than ourselves rules us”
A Divine Power works in this mind and body and it is the same that works in all men and in the animal, in the plant and in the metal, in conscious and living things and in things apparently inconscient and inanimate.