But what after all, behind appearances, is this seeming mystery? We can see that it is the Consciousness which had lost itself returning again to itself, emerging out of its giant self-forgetfulness, slowly, painfully, as a Life that is would be sentient, half-sentient, dimly sentient, wholly sentient and finally struggles to be more than sentient, to be again divinely selfconscious, free, infinite, immortal.
Remember that you are at an exceptional hour in a unique epoch, that you have this great happiness, this invaluable privilege, of being present at the birth of a new world.
The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization.
Life was a sorrowful throb of this Matter teaching it anguish, Teaching it hope and desire trod out too soon in the mire, Life the frail joy that regrets its briefness, life the long sorrow.
Be conscious first of thyself within, then think and act. All living thought is a world in preparation; all real act is a thought manifested. The material world exists because an idea began to play in divine self–consciousness.
The subliminal mind receives and remembers all those touches that delight the soul. Our soul takes joy in this right touching by the Essence of all experience.
The deeper we look, the more we shall be convinced that the one thing wanting, which we must strive to acquire before all others, is strength strength physical, strength mental, strength moral, but above all strength spiritual which is the one inexhaustible and imperishable source of all the others. If we have strength everything else will be added to us easily and naturally.
Thus to act under the guidance coming from above, this is one side of the sadhana, the dynamic side. The other one is the discrimination between the Purusha and the Prakriti. The Purusha will calmly observe, give sanction, choose, but will realise that all this does not belong to him - all these are outside him. This is the static side of the sadhana. These two aspects constitute the basis of Yoga.
Spirituality is much wider than any particular religion, and in the larger ideas of it that are now coming on us even the greatest religion becomes no more than a broad sect or branch of the one universal religion, by which we shall understand in the future man's seeking for the eternal, the divine, the greater self, the source of unity and his attempt to arrive at some equation, some increasing approximation of the values of human life with the eternal and the divine values.