Samskrit language, as has been universally recognized by those competent to form a judgment, is one of the most magnificent, the most perfect, the most prominent and wonderfully sufficient literary instrument developed by the human mind.
Outside and above the mind there is the play of a consciousness which is lighted by the higher Truth, but man is not conscious of it and of that he has to be conscious.
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.
Many of us, utterly overcome by Tamas, the dark and heavy demon of inertia, are saying nowadays that it is impossible, that India is decayed, bloodless and lifeless, too weak ever to recover; that our race is doomed to extinction. It is a foolish and idle saying. No man or nation need be weak unless he chooses, no man or nation need perish unless he deliberately chooses extinction.
Our actual enemy is not any force exterior to ourselves, but our own crying weaknesses, our cowardice, our selfishness, our hypocrisy, our purblind sentimentalism.
God does work through both pure and impure vessels but that does not mean that one should keep nature impure for ever. When the vessel will become pure the urge for action coming from within will be a flawless, definitive action. As long as that does not happen one has to minimize one's activities.
One can see light above the head; that indicates a consciousness outside the body. But that itself is not the Truth-Consciousness or Vijnana. But much light descending from there illumines this consciousness.
The experiences of your past life which are stored within come up to the surface to be rejected. By rejecting all these by and by the inside will have to be cleansed.
All religions have some truth in them, but none has the whole truth; all are created in time and finally decline and perish. Mahomed himself never pretended that the Koran was the last message of God and there would be no other. God and Truth outlast these religions and manifest themselves anew in whatever way or form the Divine Wisdom chooses.
Religions, creeds and forms are only a characteristic outward sign of the spiritual impulsion and religion itself is the intensive action by which it tries to find its inward force. Its expansive movement comes in the thought which it throws out on life, the ideals which open up new horizons and which the intellect accepts and life labours to assimilate.
The yogin becomes aware in part of the action of the supramental power organizing the lower vehicle (ādhāra). A part of it remains behind the veil and prepares itself.
As often as Herman had witnessed the slaughter of animals and fish, he always had the same thought: in their behaviour toward creatures, all men were Nazis. The smugness with which man could do with other species as he pleased exemplified the most extreme racist theories, the principle that might is right.