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Courage Compilation
Lucas, Auroville, 06.08.2019
==What is Courage?== 3
===Courage in the Evolving Man=== 3
===Symbol of Courage== 4
===True Courage=== 4
===The Ideal=== 5
===In Integral Yoga=== 6
==Misconceptions about Courage== 7
===The Two Sides of Our Nature=== 7
===Danger of Courage=== 8
===Beyond Courage=== 9
==Courage in Various Spheres== 10
===Parts and Planes of the Being=== 10
===The Personal & Impersonal=== 12
===War & Courage=== 12
===Courage and Speech=== 13
===In Service of a Higher Cause=== 14
===Courage & India=== 14
==In Relation to Other Qualities== 15
===Aspiration=== 16
===Sincerity=== 16
===Endurance=== 17
===Will & Action=== 17
===Trust & Faith=== 17
===Peace & Equality=== 18
=Why= 19
==Why Develop Courage?== 19
===Setting out on the Path=== 19
===Attitudes for Integral Yoga=== 20
===The Courage to Go Through=== 21
===Yoga of the Body=== 22
===A Willing Servitor=== 23
===In Occultism=== 24
==What if it is Missing?== 25
==From Aspects to Fullness== 26
===The Kshatriya & the Karmayogin=== 26
===Ideals Towards Liberation=== 28
===The Greater Perfection=== 29
===The Fullness of the Divine=== 31
=How= 34
==How to Cultivate Courage?== 34
===Facing Challenges=== 34
===Through Vital & Physical Education=== 36
===With the Will & the Mental Power=== 38
===By Concentration=== 39
===By Recognition of Meaning Beyond Oneself=== 39
===By the Psychic Touch=== 41
===By Faith=== 42
===By Direct Contact with the Divine=== 44
===In the Yoga of the Body=== 46
==Common Errors== 46
==Effects of Courage== 48
===Dis-ease & Pain=== 50
===Challenges=== 50
=Noteworthy= 52
==What is Courage?==
==What is Courage?==

Revision as of 11:03, 26 May 2021

Read Summary of Courage

What is Courage?

Courage is the total absence of fear in all its forms. Cite error: Closing </ref> missing for <ref> tag

The godhead, the soul-power of will and strength rises to a like largeness and altitude. An absolute calm fearlessness of the free spirit, an infinite dynamic courage which no peril, limitation of possibility, wall of opposing force can deter from pursuing the work or aspiration imposed by the spirit, a high nobility of soul and will untouched by any littleness or baseness and moving with a certain greatness of step to spiritual victory or the success of the God-given work through whatever temporary defeat or obstacle, a spirit never depressed or cast down from faith and confidence in the power that works in the being, are the signs of this perfection. [1]

In the light of this progressive manifestation of the Spirit, first apparently bound in the Ignorance, then free in the power and wisdom of the Infinite, we can better understand the great and crowning injunction of the Gita to the Karmayogin, "Abandoning all dharmas, all principles and laws and rules of conduct, take refuge in me alone." All standards and rules are temporary constructions founded upon the needs of the ego in its transition from Matter to Spirit. These makeshifts have a relative imperativeness so long as we rest satisfied in the stages of transition, content with the physical and vital life, attached to the mental movement, or even fixed in the ranges of the mental plane that are touched by the spiritual lustres. But beyond is the unwalled wideness of a supramental infinite consciousness and there all temporary structures cease. It is not possible to enter utterly into the spiritual truth of the Eternal and Infinite if we have not the faith and courage to trust ourselves into the hands of the Lord of all things and the Friend of all creatures and leave utterly behind us our mental limits and measures. At one moment we must plunge without hesitation, reserve, fear or scruple into the ocean of the free, the infinite, the Absolute. After the Law, Liberty; after the personal, after the general, after the universal standards there is something greater, the impersonal plasticity, the divine freedom, the transcendent force and the supernal impulse. After the strait path of the ascent the wide plateaus on the summit. [2]

The Fullness of the Divine

Nietzsche's insistence upon war as an aspect of life and the ideal man as a warrior,—the camel-man he may be to begin with and the child-man hereafter, but the lion-man he must become in the middle, if he is to attain his perfection,—these now much-decried theories of Nietzsche have, however much we may differ from many of the moral and practical conclusions he drew from them, their undeniable justification and recall us to a truth we like to hide out of sight. It is good that we should be reminded of it; first, because to see it has for every strong soul a tonic effect which saves us from the flabbiness and relaxation encouraged by a too mellifluous philosophic, religious or ethical sentimentalism, that which loves to look upon Nature as love and life and beauty and good, but turns away from her grim mask of death, adoring God as Shiva but refusing to adore him as Rudra; secondly, because unless we have the honesty and courage to look existence straight in the face, we shall never arrive at any effective solution of its discords and oppositions. We must see first what life and the world are; afterwards, we can all the better set about finding the right way to transform them into what they should be. If this repellent aspect of existence holds in itself some secret of the final harmony, we shall by ignoring or belittling it miss that secret and all our efforts at a solution will fail by fault of our self-indulgent ignoring of the true elements of the problem. If, on the other hand, it is an enemy to be beaten down, trampled on, excised, eliminated, still we gain nothing by underrating its power and hold upon life or refusing to see how firmly it is rooted in the effective past and the actually operative principles of existence. [3]

Indian spirituality knows that God is Love and Peace and calm Eternity,—the Gita which presents us with these terrible images, speaks of the Godhead who embodies himself in them as the lover and friend of all creatures. But there is too the sterner aspect of his divine government of the world which meets us from the beginning, the aspect of destruction, and to ignore it is to miss the full reality of the divine Love and Peace and Calm and Eternity and even to throw on it an aspect of partiality and illusion, because the comforting exclusive form in which it is put is not borne out by the nature of the world in which we live. This world of our battle and labour is a fierce dangerous destructive devouring world in which life exists precariously and the soul and body of man move among enormous perils, a world in which by every step forward, whether we will it or no, something is crushed and broken, in which every breath of life is a breath too of death. To put away the responsibility for all that seems to us evil or terrible on the shoulders of a semi-omnipotent Devil, or to put it aside as part of Nature, making an unbridgeable opposition between world-nature and God-Nature, as if Nature were independent of God, or to throw the responsibility on man and his sins, as if he had a preponderant voice in the making of this world or could create anything against the will of God, are clumsily comfortable devices in which the religious thought of India has never taken refuge. We have to look courageously in the face of the reality and see that it is God and none else who has made this world in his being and that so he has made it. We have to see that Nature devouring her children, Time eating up the lives of creatures, Death universal and ineluctable and the violence of the Rudra forces in man and Nature are also the supreme Godhead in one of his cosmic figures. We have to see that God the bountiful and prodigal creator, God the helpful, strong and benignant preserver is also God the devourer and destroyer. The torment of the couch of pain and evil on which we are racked is his touch as much as happiness and sweetness and pleasure. It is only when we see with the eye of the complete union and feel this truth in the depths of our being that we can entirely discover behind that mask too the calm and beautiful face of the all-blissful Godhead and in this touch that tests our imperfection the touch of the friend and builder of the spirit in man. The discords of the worlds are God's discords and it is only by accepting and proceeding through them that we can arrive at the greater concords of his supreme harmony, the summits and thrilled vastnesses of his transcendent and his cosmic Ananda. [4]

It is the Timeless manifest as Time and World-Spirit from whom the command to action proceeds. For certainly the Godhead when he says, "I am Time the Destroyer of beings," does not mean either that he is the Time-Spirit alone or that the whole essence of the Time-Spirit is destruction. But it is this which is the present will of his workings, pravṛtti. Destruction is always a simultaneous or alternate element which keeps pace with creation and it is by destroying and renewing that the Master of Life does his long work of preservation. More, destruction is the first condition of progress. Inwardly, the man who does not destroy his lower self-formations, cannot rise to a greater existence. Outwardly also, the nation or community or race which shrinks too long from destroying and replacing its past forms of life, is itself destroyed, rots and perishes and out of its debris other nations, communities and races are formed. By destruction of the old giant occupants man made himself a place upon earth. By destruction of the Titans the gods maintain the continuity of the divine Law in the cosmos. Whoever prematurely attempts to get rid of this law of battle and destruction, strives vainly against the greater will of the World-Spirit. Whoever turns from it in the weakness of his lower members, as did Arjuna in the beginning,—therefore was his shrinking condemned as a small and false pity, an inglorious, an un-Aryan and unheavenly feebleness of heart and impotence of spirit, klaibyaṁ, kṣudraṁ ḥrdaya-daurbalyam,—is showing not true virtue, but a want of spiritual courage to face the sterner truths of Nature and of action and existence. Man can only exceed the law of battle by discovering the greater law of his immortality. There are those who seek this where it always exists and must primarily be found, in the higher reaches of the pure spirit, and to find it turn away from a world governed by the law of Death. That is an individual solution which makes no difference to mankind and the world, or rather makes only this difference that they are deprived of so much spiritual power which might have helped them forward in the painful march of their evolution. [5]

Even on the cosmic plane we are constantly approaching the Divine on either of these sides. We may think, feel and say that God is Truth, Justice, Righteousness, Power, Love, Delight, Beauty; we may see him as a universal force or as a universal consciousness. But this is only the abstract way of experience. As we ourselves are not merely a number of qualities or powers or a psychological quantity, but a being, a person who so expresses his nature, so is the Divine a Person, a conscious Being who thus expresses his nature to us. And we can adore him through different forms of this nature, a God of righteousness, a God of love and mercy, a God of peace and purity; but it is evident that there are other things in the divine nature which we have put outside the form of personality in which we are thus worshipping him. The courage of an unflinching spiritual vision and experience can meet him also in more severe or in terrible forms. None of these are all the Divinity; yet these forms of his personality are real truths of himself in which he meets us and seems to deal with us, as if the rest had been put away behind him. He is each separately and all altogether. He is Vishnu, Krishna, Kali; he reveals himself to us in humanity as the Christ personality or the Buddha personality. When we look beyond our first exclusively concentrated vision, we see behind Vishnu all the personality of Shiva and behind Shiva all the personality of Vishnu. He is the Ananta-guna, infinite quality and the infinite divine Personality which manifests itself through it. Again he seems to withdraw into a pure spiritual impersonality or beyond all idea even of impersonal Self and to justify a spiritualised atheism or agnosticism; he becomes to the mind of man an indefinable, anirdeśyam. But out of this unknowable the conscious Being, the divine Person, who has manifested himself here, still speaks, "This too is I; even here beyond the view of mind, I am He, the Purushottama." [6]


How to Cultivate Courage?

Never allow any fear to enter into you. Face all you meet and see in this world with detachment and courage. [7]

Our courage and endurance must be as great as our hope and our hope has no limits. [8]

Have the courage to be completely frank with the Divine. [9]

We don't like the company of someone who has a contagious disease, and avoid him carefully; generally he is segregated so that it does not spread. But the contagion of vice and bad behaviour, the contagion of depravity, falsehood and what is base, is infinitely more dangerous than the contagion of any disease, and this is what must be very carefully avoided. You must consider as your best friend the one who tells you that he does not wish to participate in any bad or ugly act, the one who gives you courage to resist low temptations; he is a friend. He is the one you must associate with and not someone with whom you have fun and who strengthens your evil propensities. [10]

[To establish active and passive courage in the whole being] For this, two other things are necessary. [First,] a tendency of the nature to insist on the battle and victory and effort and triumph, i.e. Yasholipsa. Secondly, there must be a strong self-confidence and a high idea of the power that is in one's self. This is Atma Shakti or Atma Slagha. [11]

Facing Challenges

Indeed, men have always considered themselves victims harassed by adverse forces; those who are courageous fight, the others complain. [Based on Aphorism 70—Examine thyself without pity, then thou wilt be more charitable and pitiful to others.] Cite error: Closing </ref> missing for <ref> tag

As for his difficulties and troubles, there is little hope of his overcoming them if he does not realise that they come from within him and not from outside. It is the weakness of his vital nature, the inefficient helplessness of his nervous being always weeping and complaining and lamenting instead of facing life and overcoming its difficulties, it is the sentimental lachrymose attitude it takes that keeps his troubles unsolved and alive. This is a temperament which the gods will not help because they know that help is useless, for it will either not be received or will be spilled and wasted; and all that is rajasic and Asuric in the world despises and tramples upon this kind of nature. If he had learned a calm strength and quiet courage without weakness and without fuss and violence, founded on confidence in the help he could always have received from here and on openness to the Mother's force, things would have been favourably settled by this time. But he cannot take advantage of any help given him because his vital nature cherishes its weakness and is always indulging and rhetorically expressing it instead of throwing it away with contempt as a thing unworthy of manhood and unfit for a sadhaka. It is only if he so rejects it that he can receive strength from us and stand in life or progress in the sadhana. [12]

[A movement in the vital one wants to get rid of]… there are two methods: either to put so intense a light, the light of a truth-consciousness so strong, that this will be dissolved; or else to catch the thing as with pincers, pull it out from its place and hold it up before one's consciousness. The first method is radical but one doesn't always have at his disposal this light of truth, so one can't always use it. The second method can be taken, but it hurts, it hurts as badly as the extraction of a tooth; I don't know if you have ever had a tooth pulled out, but it hurts as much as that, and it hurts here, like that. (Mother shows the centre of the chest and makes a movement of twisting.) And usually one is not very courageous. When it hurts very much, well, one tries to efface it like this (gesture) and that is why things persist. But if one has the courage to take hold of it and pull it until it comes out and to put it before himself, even if it hurts very much... to hold it up like this (gesture) until one can see it clearly, and then dissolve it, then it is finished. The thing will never again hide in the subconscient and will never again return to bother you. But this is a radical operation. It must be done like an operation. [13]

Suicide is an absurd solution; he is quite mistaken in thinking that it will give him peace. He will only carry his difficulties with him, enters into a more miserable condition of existence beyond and bring them back to another life on earth. The only remedy is to shake off these morbid ideas and face life with a clear will for some definite work to be done as the life's aim and with a quiet and active courage. [14]

And that is it. When you have truly had enough of it and want things to be different, then you have the courage, the strength, the capacity to conquer these three terrible enemies: fear, doubt and scepticism. But I repeat, it is not enough to sit down one fine day, watch yourself be, and struggle with these things inside you once and for all. You have to do it and do it again and again and continue in a way which seems almost endless, to be sure that you have got rid of it all. In reality, you are perhaps never truly rid of it, but there comes a time when inside yourself, you are so different that you can no longer be touched by these things. You can see them, but you see them with a smile, and at a simple gesture they go away, back to where they came from, perhaps a little changed, perhaps a little less strong, less obstinate, less aggressive—until the time when the Light is so strong that all darkness vanishes. [15]

Imagine not the way is easy; the way is long, arduous, dangerous, difficult. At every step is an ambush, at every turn a pitfall. A thousand seen or unseen enemies will start up against thee, terrible in subtlety against thy ignorance, formidable in power against thy weakness. And when with pain thou hast destroyed them, other thousands will surge up to take their place. - Sri Aurobindo

This is to give you courage, courage to act. You must be vigilant and must keep your will, whatever happens. If you put the two things end to end, you have the complete thing. [16]

Through Vital & Physical Education

Vital courage must be controlled to be helpful. [17]

Do not worry about the reactions of people, however unpleasant they may be—the vital is everywhere and in everybody full of impurities and the physical full of unconsciousness. These two imperfections have to be cured, however long it may take, and we have only to work at it patiently and courageously. [18]

A strong vital is one that is full of life-force, has ambition, courage, great energy, a force for action or for creation, a large expansive movement whether for generosity in giving or for possession and lead and domination, a power to fulfil and materialise—many other forms of vital strength there are also. It is often difficult for such a vital to surrender itself because of this sense of its own powers—but if it can do so, it becomes an admirable instrument for the Divine Work. [19]

When the vital is converted, the impulses are good instead of being bad; wickedness is replaced by kindness, avarice by generosity; weakness disappears and strength and endurance take its place; cowardice is replaced by courage and energy. [20]

As soon as you enter the rajasic nature, you like effort. And at least the one advantage of rajasic people is that they are courageous, whereas tamasic people are cowards. It is the fear of effort which makes one cowardly. For once you have started, once you have taken the decision and begun the effort, you are interested. It is exactly the same thing which is the cause of some not liking to learn their lessons, not wanting to listen to the teacher; it is tamasic, it is to be asleep, it avoids the effort which must be made in order to catch the thing and then grasp it and keep it. It is half-somnolence. So it is the same thing physically, it is a somnolence of the being, an inertia. [21]

[Mother speaks in the context of vital education:] Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness. [22]

In the admission of an activity such as sports and physical exercises into the life of the Ashram it is evident that the methods and the first objects to be attained must belong to what we have called the lower end of the being. Originally they have been introduced for the physical education and bodily development of the children of the Ashram School and these are too young for a strictly spiritual aim or practice to enter into their activities.... Yet what can be attained within the human boundaries can be something very considerable and sometimes immense: what we call genius is part of the development of the human range of being and its achievements, especially in things of the mind and will, can carry us halfway to the divine. Even what the mind and will can do with the body in the field proper to the body and its life, in the way of physical achievement, bodily endurance, feats of prowess of all kinds, a lasting activity refusing fatigue or collapse and continuing beyond what seems at first to be possible, courage and refusal to succumb under an endless and murderous physical suffering, these and other victories of many kinds sometimes approaching or reaching the miraculous are seen in the human field and must be reckoned as a part of our concept of a total perfection.… [23]

... to make the human being in his present form and in his body, in his relation with all terrestrial things, do the utmost he can. This is the case of all great men of genius: artistic genius, literary genius, genius in organisation, the great rulers, those who have carried physical capacities to their maximum perfection, human development to the limit of its possibilities; and, for instance, all those who have complete control over their bodies and succeed in doing miraculous things, as we saw, for example, during the war, with the airmen: they made their bodies do things which at first sight seemed quite impossible, they obtained from them an endurance, a skill, a power which were almost unthinkable. And from every point of view: from the point of view of physical strength, of intellectual realisation, of the physical qualities of energy and courage, of disinterestedness, goodness, charity; all human qualities carried to their utmost limits. That is the lower perfection. [24]

If we are to do this effectually, we must organise physical education all over the country and train up the rising generation not only in the moral strength and courage for which Swadeshism has given us the materials, but in physical strength and courage and the habit of rising immediately and boldly to the height of even the greatest emergency. That strength we must train in every citizen of the newly-created nation so that for our private protection we may not be at the mercy of a police efficient only for harassment, whose appearance on the scene after a crime means only a fresh and worse calamity to the peaceful householder, but each household may be a protection to itself and when help is needed, be able to count on its neighbour. And the strength of the individuals we must carefully organise for purposes of national defence, so that there may be no further fear of Comilla tumults or official Gurkha riots disturbing our steady and rapid advance to national freedom. It is high time we abandoned the fat and comfortable selfish middle-class training we give to our youth and make a nearer approach to the physical and moral education of our old Kshatriyas or the Japanese Samurai. [25]

But of a higher import than the foundation, however necessary, of health, strength and fitness of the body is the development of discipline and morale and sound and strong character towards which these activities can help. There are many sports which are of the utmost value towards this end, because they help to form and even necessitate the qualities of courage, hardihood, energetic action and initiative or call for skill, steadiness of will or rapid decision and action, the perception of what is to be done in an emergency and dexterity in doing it. Cite error: Closing </ref> missing for <ref> tag

When one does not have this psychic contact, but is still a reasonable being, that is, when one has a free movement of the reasoning mind, one can use it to reason with, to speak to oneself as one would to a child, explaining that this fear is a bad thing in itself and, even if there is a danger, to face the danger with fear is the greatest stupidity. If there is a real danger, it is only with the power of courage that you have a chance of coming out of it; if you have the least fear, you are done for. So with that kind of reasoning, manage to convince the part that fears that it must stop being afraid. [26]

Fear is of course a vital and physical thing. Many people who have shown great courage, were not physically or even vitally brave; yet by force of mind they pushed themselves into all sorts of battle and danger. Henry IV of France, a great fighter and victor, was an example. Just because his body consciousness was in a panic, he forced it to go where the danger was thickest. <ref><ref>

You catch yourself, don't you, you suddenly catch yourself in the act of giving yourself somewhere in your head or here (Mother indicates the heart), here it is more serious... giving a very favourable little explanation. And only when you can get a grip on yourself, there, hold fast and look at yourself clearly in the face and say, "Do you think it is like that?", then, if you are very courageous and put a very strong pressure, in the end you tell yourself, "Yes, I know very well that it is not like that!" <ref><ref>

By Concentration

By dwelling with the will on the idea of courage or virtue it has been found that we can create courage or virtue in ourselves where they were formerly wanting. By brooding on an object with the will in mind in a state of masterful concentration it has been found that we can command the knowledge we need about the object. <ref><ref>

By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fears, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object. <ref><ref>

By Recognition of Meaning Beyond Oneself

We want to be messengers of Light and Truth. A future of harmony offers itself to be proclaimed to the world.

Yes, it is all right! It gives courage to people. <ref>,p50<ref>

I knew people who should have really died according to all physical and vital laws; and they refused. They said: "No, I will not die", and they lived. There are others who do not need at all to die, but they are of that kind and say: "Ah! Well! Yes, so much the better, it will be finished", and it is finished. Even that much, even nothing more than that: you need not have a persistent wish, you have only to say: "Well, yes, I have had enough!" and it is finished. So it is truly like that. As you say, you may have death standing by your bedside and tell him: "I do not want you, go away", and it will be obliged to go away. But usually one gives way, for one must struggle, one must be strong, one must be very courageous and enduring, must have a great faith in the importance of life; like someone, for example, who feels very strongly that he has still something to do and he must absolutely do it. But who is sure he has not within him the least bit of a defeatist, somewhere, who just yields and says: "It is all right"?... It is here, the necessity of unifying oneself. <ref><ref>

... another name for faith and selflessness, is courage. When you believe in God, when you believe that God is guiding you, believe that God is doing all and that you are doing nothing, what is there to fear? How can you fear when it is your creed, when it is your religion, to throw yourself away, to throw your money, your body, your life and all that you have, away for others? What is it that you have to fear? There is nothing to fear. Even when you are called before the tribunals of this world, you can face them with courage. Because your very religion means that you have courage. Because it is not you, it is something within you. What can all these tribunals, what can all the powers of the world do to that which is within you, that Immortal, that Unborn and Undying One, whom the sword cannot pierce, whom the fire cannot burn, whom the water cannot drown? Him the jail cannot confine and the gallows cannot end. What is there that you can fear when you are conscious of Him who is within you? Courage is then a necessity, courage is natural and courage is inevitable. If you rely upon other forces, supposing that you are a Nationalist in the European sense, meaning in a purely materialistic sense, that is to say, if you want to replace the dominion of the foreigner by the dominion of somebody else, it is a purely material change; it is not a religion, it is not that you feel for the three hundred millions of your countrymen, that you want to raise them up, that you want to make them all free and happy. It is not that, but you have got some idea that your nation is different from another nation and that these people are outsiders and that you ought to be ruling in their place. What you want is not freedom for your countrymen, but you want to replace the rule of others by yours. If you go in that spirit, what will happen when a time of trial comes? Will you have courage? Will you face it? You will see that is merely an intellectual conviction that you have, that is merely a reason which your outer mind suggests to you. Well, when it comes to be put to the test, what will your mind say to you? What will your intellect say to you? It will tell you, It is all very well to work for the country, but, in the meanwhile, I am going to die, or at least to be given a great deal of trouble, and when the fruit is reaped, I shall not be there to enjoy it. How can I bear all this suffering for a dream? You have this house of yours, you have this property, you have so many things which will be attacked, and so you say, That is not the way for me. If you have not the divine strength of faith and unselfishness, you will not be able to escape from other attachments, you will not like to bear affliction simply for the sake of a change by which you will not profit. How can courage come from such a source? But when you have a higher idea, when you have realised that you have nothing, that you are nothing and that the three hundred millions of people of this country are God in the nation, something which cannot be measured by so much land, or by so much money, or by so many lives, you will then realise that it is something immortal, that the idea for which you are working is something immortal and that it is an immortal power which is working in you. All other attachments are nothing. Every other consideration disappears from your mind, and, as I said, there is no need to cultivate courage. You are led on by that power. You are protected through life and death by One who survives. In the very hour of death, you feel your immortality. In the hour of your worst sufferings, you feel you are invincible. <ref><ref>

By the Psychic Touch

The aim of the psychic being is to form an individual being, individualised, "personalised" around the divine centre. Normally, all the experiences of the external life (unless one does yoga and becomes conscious) pass without organising the inner being, while the psychic being organises these experiences serially. It wants to realise a particular attitude towards the Divine. Hence it looks for all favourable experiences in order to have the complete series of opportunities, so to say, which will allow it to realise this attitude towards the Divine. Take someone, for example, who wants to have the experience of nobility—a nobility which makes it impossible for you to act like an ordinary person, which infuses into you a bravery, a courage which may almost be taken for rashness because the attitude, the experience demands that you face danger without showing the least fear. I was telling you a while ago that I would explain to you what one could acquire by entering into the body of a king. A king is an ordinary man, isn't he, like all others; he does not have a special consciousness, but through the necessities of his life, because he is a kind of symbol to his people, there are things he is obliged to do which he could never do if he were an ordinary man. I know this by experience, but I saw this also while looking at photographs which represented a king in actual circumstances: something had happened, which might have been an attempt on his life, but was averted. The photographs showed the king inspecting a regiment; all of a sudden someone had rushed forward, perhaps with a bad intention, perhaps not, for nothing had happened; in any case, the king had remained completely impassive, absolutely calm, the same smile on his lips, without moving the least from the place where he was; and he was quite within sight, an easy target for one who wanted to rush forward and hurt him. For all I know, this king was not a hero, but because he was a king, he could not take to flight! That would have been ignoble. So he remained calm, without stirring, without showing any outward fear. This is an example of what one can learn in the life of a king. <ref><ref>

The vital as it is at present is said to be the cause of all the troubles and all the difficulties, the seat of the desires, passions, impulses, revolts, etc., etc. But if the vital is entirely surrendered to the psychic, it becomes a wonderful instrument, full of enthusiasm, power, force of realisation, impetus, courage. <ref><ref>

Meanwhile we get the clue to the higher law of Karma, of the output and returns of energy, and see it immediately and directly to be, what all law of Karma, really and ultimately, if at first covertly, is for man, a law of his spiritual evolution. The true return to the act of virtue, to the ethically right output of his energy—his reward, if you will, and the sole recompense on which he has a right to insist,—is its return upon him in a growth of the moral strength within him, an upbuilding of his ethical being, a flowering of the soul of right, justice, love, compassion, purity, truth, strength, courage, self-giving that he seeks to be. The true return to the act of evil, to the ethically wrong output of energy—his punishment, if you will, and the sole penalty he has any need or right to fear,—is its return upon him in a retardation of the growth, a demolition of the upbuilding, an obscuration, tarnishing, impoverishing of the soul, of the pure, strong and luminous being that he is striving to be. <ref><ref>

By Faith

When we trust in the Divine's Grace we get an unfailing courage. <ref><ref>

One who has not the courage to face patiently and firmly life and its difficulties will never be able to go through the still greater inner difficulties of the sadhana. The very first lesson in this Yoga is to face life and its trials with a quiet mind, a firm courage and an entire reliance on the Divine Shakti. <ref><ref>

The egoism, desires, faults of the nature are in everybody very much the same. But once one begins to be conscious of them and has the will to be free, then one has only to keep that will and there will be no real danger. For when one begins to be conscious in the way you have begun and something from within raises up all that was hidden, it means that the Mother's grace is on your nature and her force is working and your inner being is aiding the Mother's force to get rid of all these things. So you must not be sorrowful or discouraged or fear anything, but look steadily at all that comes out and have the will that it should go completely and for ever. With the Mother's force working and the psychic being supporting the force, all can be done and all will surely be done. This purification is made just in order that no trouble may occur in the future such as happened to some because they were not purified—in order that the higher consciousness may come into a purified nature and the inner transformation securely take place. Go on therefore with faith and courage putting your reliance on the Mother. <ref><ref>

...get the right positive attitude within at the centre free from these things. Its basis must be what I have said, "I want the Divine and the Divine only; since I want and need, I shall surely arrive, however long it takes, and till I do, I shall persist and endure with patience and courage." I do not mean by that that you should have no activity but prayer and concentration; few can do that; but whatever is done should be done in that spirit. <ref><ref>

Nobody asks you to go through volcanoes and earthquakes or to proceed unhelped. You are simply asked to follow the Leader and Guide with the Divine help and with courage, in the face of whatever difficulties come. <ref><ref>

However strong the attack may be and even if it overcomes for the time being, still it will rapidly pass away if you have formed the habit of opening to the Mother. The peace will come back, if you remain quiet and keep yourself open to it and to the Force. Once something of the Truth has shown itself within you, it will always, even if for a time heavily clouded over with wrong movements, shine out again like the sun in heaven. Therefore persevere with confidence and never lose courage. <ref><ref>

Throw aside this weakness. The Mother's help is there—keep yourself quiet and calm and face the difficulties with the courage a sadhak must have when seeking the Divine. <ref><ref>

Whatever adverse things present themselves you must meet them with courage and they will disappear and the help come. Faith and courage are the true attitude to keep in life and work always and in the spiritual experience also. <ref><ref>

You know what is the right thing to do—to take and keep the necessary inner attitude—when there is the openness to the Force and the strength, courage and power in action coming from it, outward circumstances can be met and turned in the right direction. <ref><ref>

This Force is one that is there to break the Yoga if it can—it is not only you it attacks but all who do the sadhana. It hates the Mother and myself because we bring the Light into the consciousness of the physical world and it wants to keep the physical world in darkness. It knows that the only way it can succeed in preventing the success of the sadhak in his sadhana is, first, by turning him against the Mother, or, if it cannot do that, by persuading him that he is unfit and so disturbing him that he gets upset and loses faith and courage. What you have to do is always to remain calm and call in the Mother's force and to refuse steadily all the suggestions whether against yourself or against the Mother. Preserve your calm always, keep an entire faith in the Mother and in your own spiritual destiny. Reply always that whatever it may say, you are the Mother's child and cannot fail in the sadhana. <ref><ref>

By Direct Contact with the Divine

The only remedy is to keep quiet, look within oneself honestly to find out what is wrong and set to work courageously to put it right. <ref><ref>

"He who chooses the Infinite has been chosen by the Infinite." – Sri Aurobindo

And this is what gives—that's what he says, doesn't he?—this is what gives that kind of confidence, of certitude, precisely, that one is predestined; and if one is predestined, even if there are mountains of difficulties, what can that matter since one is sure to succeed! This gives you an indomitable courage to face all difficulties and a patience that stands all trials: you are sure to succeed. <ref><ref>

Seeing the Self in all creatures, implies seeing the Lord everywhere. The ideal man of Vedanta will accept pain as readily as pleasure, hatred, wrong, insult and injustice as composedly as love, honour and kindness, death as courageously as life. For in all things he will see the mighty Will which governs the Universe and which wills not only his own good and pleasure and success, but the good and pleasure and success of others equally with his own; which decrees that his own good and the good of others shall be worked out not only by his victories and joys, but by his defeats and sufferings. He will not be terrified by the menace of misfortune or the blows dealt him by man or nature, nor even by his own sins and failures, but walk straight forward in the implicit faith that the Supreme Will is guiding his steps aright and that even his stumblings are necessary in order to reach the goal. If his Yoga is perfect, his faith and resignation will also be perfectly calm and strong; for he will then fully realize that the Supreme Will is his own Will. Whatever happens to me, it is I that am its cause and true doer and not my friend or enemy who is merely the agent of my own Karma. But the faith and resignation of the Karmayogin will not be a passive and weak submission. If he sees God in his sufferings and overthrow, he will also see God in his resistance to injustice and evil, a resistance dictated not by selfishness and passion, but undertaken for the sake of right and truth and the maintenance of that moral order on which the stability of life and the happiness of the peoples depend. And his resistance like all his actions will be marked by a perfect fearlessness, a godlike courage. For when a man sees God in all things and himself in all beings, it is impossible for him to fear. What is it that can cause him terror? Not danger or defeat, not death or torture, not hatred or ingratitude, not the worse death of humiliation and the fiercer torture of shame and disgrace. Not the apparent wrath of God Himself; for what is God but his own self in the Cosmos? There is nothing that he can fear. The Christian virtue of faith and resignation, the Pagan virtue of courage are the strong stem and support of Vedic morality. <ref><ref>

Such, then, are some of the practical fruits of the realisation of God as the Self in all existences & the Brahman containing all existences. It raises us towards a perfect calm, resignation, peace & joy; a perfect love, charity & beneficence; a perfect courage, boldness & effectiveness of action; a divine equality to all men & things & equanimity towards all events & actions. And not only perfect, but free. We are not bound by these things we acquire.... Our courage does not bind itself by the ostentations of the fighter, but knows when flight & concealment are necessary, our boldness does not interfere with skill & prudence, nor our activity forbid us to rest & be passive… <ref> <ref>

...for the human eye can see only the outward appearances of things or make out of them separate symbol forms, each of them significant of only a few aspects of the eternal Mystery. But there is a divine eye, an inmost seeing, by which the supreme Godhead in his Yoga can be beheld and that eye I now give to thee. Thou shalt see, he says, my hundreds and thousands of divine forms, various in kind, various in shape and hue; thou shalt see the Adityas and the Rudras and the Maruts and the Aswins; thou shalt see many wonders that none has beheld; thou shalt see today the whole world related and unified in my body and whatever else thou willest to behold. This then is the keynote, the central significance. It is the vision of the One in the many, the Many in the One,—and all are the One. It is this vision that to the eye of the divine Yoga liberates, justifies, explains all that is and was and shall be. Once seen and held, it lays the shining axe of God at the root of all doubts and perplexities and annihilates all denials and oppositions. It is the vision that reconciles and unifies. If the soul can arrive at unity with the Godhead in this vision,—Arjuna has not yet done that, therefore we find that he has fear when he sees,—all even that is terrible in the world loses its terror. We see that it too is an aspect of the Godhead and once we have found his meaning in it, not looking at it by itself alone, we can accept the whole of existence with an all-embracing joy and a mighty courage, go forward with sure steps to the appointed work and envisage beyond it the supreme consummation. The soul admitted to the divine knowledge which beholds all things in one view, not with a divided, partial and therefore bewildered seeing, can make a new discovery of the world and all else that it wills to see, "yaccānyad draṣṭum icchasi"; it can move on the basis of this all-relating and all-unifying vision from revelation to completing revelation. <ref><ref>

… it is to assist that ascent or evolution the descent is made or accepted; that the Gita makes very clear. It is, we might say, to exemplify the possibility of the Divine manifest in the human being, so that man may see what that is and take courage to grow into it. … The divine manifestation of a Christ, Krishna, Buddha in external humanity has for its inner truth the same manifestation of the eternal Avatar within in our own inner humanity. That which has been done in the outer human life of earth, may be repeated in the inner life of all human beings. <ref><ref>

In the Yoga of the Body

And this poor body says to the Lord, "Tell me! Tell me. If I am to last, if I am to live, that's fine, but tell me so I may endure. I don't care about suffering and I am ready to suffer, as long as this suffering isn't a sign given me that I should prepare to go." That's how it is, that's how the body is. Of course, it could be expressed with other words, but that's it. When you suffer, for instance, when the body suffers, it wonders why, it asks, "Is there something I have to endure and overcome in order to be ready to continue my work, or is it a more or less roundabout way to tell me that I am coming undone and I am going to disappear?"... Because it rightly says, "My attitude would be different—if I am to go, well, I'll completely stop bothering about myself, or about what's going on or anything; if I am to stay, I will have courage and endurance, I won't budge." <ref><ref>

But naturally, if this instrument was made to observe, to explain, to describe, it could say wonderful things, but, well... I think—I do not know, but it seems to be the first time that the instrument, instead of being made in order to bring the "Good Tidings", the "Revelation", to give the signal, has been made to... to try to realise—to do the work, the obscure task. And so it observes, but it does not get into an ecstatic joy of observation, and it is compelled at every minute to see, "in spite of that", how much work still remains to be done.... And so, as regards itself it can rejoice only when the work has been done—but what does that mean, the "work done"?... Something that is established. This divine Presence, this divine Consciousness, this divine Truth manifests itself like this, in a flash, and then... everything goes on in its usual trot—there is a change, but an imperceptible change. Well, for it (the body), this is all right, and I think it is that which sustains its courage and gives it a kind of smiling peace in spite of all that is so little satisfactory with regard to the result; but this cannot satisfy it, it will be satisfied only... when the thing will be done, that is to say, when what is now a revelation—dazzling but short-lived—will be an established fact, when truly there will be divine bodies, divine beings dealing with the world in a divine way; then, then only it will say, "Yes, that is it", but not before. Well, that, I do not believe that it can be immediately. <ref><ref>

Common Errors

Some people say, "Children must be left to have their own experience because it is through experience that they learn things best." Like that, as an idea, it is excellent; in practice it obviously requires some reservations, because if you let a child walk on the edge of a wall and he falls and breaks a leg or his head, the experience is a little hard; or if you let him play with a match-box and he burns out his eyes, you understand, it is paying very dearly for a little knowledge! …

At the same time, the opposite excess of being there all the time and preventing a child from making his experiment, by telling him, "Don't do this, this will happen", "Don't do that, that will happen"—then finally he will be all shrunk up into himself, and will have neither courage nor boldness in life, and this too is very bad. <ref>,p13<ref>

The surest way towards this integral fulfilment is to find the Master of the secret who dwells within us, open ourselves constantly to the divine Power which is also the divine Wisdom and Love and trust to it to effect the conversion. But it is difficult for the egoistic consciousness to do this at all at the beginning. And, if done at all, it is still difficult to do it perfectly and in every strand of our nature. It is difficult at first because our egoistic habits of thought, of sensation, of feeling block up the avenues by which we can arrive at the perception that is needed. It is difficult afterwards because the faith, the surrender, the courage requisite in this path are not easy to the ego-clouded soul. The divine working is not the working which the egoistic mind desires or approves; for it uses error in order to arrive at truth, suffering in order to arrive at bliss, imperfection in order to arrive at perfection. The ego cannot see where it is being led; it revolts against the leading, loses confidence, loses courage. These failings would not matter; for the divine Guide within is not offended by our revolt, not discouraged by our want of faith or repelled by our weakness; he has the entire love of the mother and the entire patience of the teacher. But by withdrawing our assent from the guidance we lose the consciousness, though not all the actuality—not, in any case, the eventuality—of its benefit. And we withdraw our assent because we fail to distinguish our higher Self from the lower through which he is preparing his self-revelation. As in the world, so in ourselves, we cannot see God because of his workings and, especially, because he works in us through our nature and not by a succession of arbitrary miracles. Man demands miracles that he may have faith; he wishes to be dazzled in order that he may see. And this impatience, this ignorance may turn into a great danger and disaster if, in our revolt against the divine leading, we call in another distorting Force more satisfying to our impulses and desires and ask it to guide us and give it the Divine Name. <ref><ref>

But because it is karma, one must, one must DO something oneself. Karma is the construction of the ego; the ego MUST DO something, everything cannot be done for it. This is it, THIS is the thing: karma is the result of the ego's actions, and only when the ego abdicates is the karma dissolved. One can help it along, one can assist it, give it strength, bestow courage upon it, but the ego must then make use of it. <ref><ref>

...I don't favor deliberately adding difficulties! I know they come for.... But they shouldn't be invited—on the contrary. They shouldn't. Things should be made as easy as possible. Only, we shouldn't be ruffled by difficulty, that's the point. I am not at all saying that difficulties should be accepted—don't invite them at all, at all, at all; life is difficult enough as it is! But when a difficulty comes, you must take heart and face it courageously. <ref><ref>

Effects of Courage

Whosoever has courage can give courage to others, just as the flame of the candle can light up another. <ref><ref>

He who condemns failure & imperfection, is condemning God; he limits his own soul and cheats his own vision. Condemn not, but observe Nature, help & heal thy brothers and strengthen by sympathy their capacities & their courage. <ref><ref>

Fear is hidden consent. When you are afraid of something, it means that you admit its possibility and thus strengthen its hand. It can be said that it is a subconscient consent. Fear can be overcome in many ways. The ways of courage, faith, knowledge are some of them. <ref><ref>

You must be attentive, silent, must await the inner inspiration, not do anything from external reactions, you must be moved by the light that comes from above, constantly, regularly, must act only under the inspiration of that light and nothing else. Never to think, never to question, never to ask "Should I do this or that?", but to know, to see, to hear. To act with an inner certitude without questioning and without doubting, because the decision does not come from you, it comes from above. Well, this may come very soon or one may have to wait perhaps a long time—that depends upon one's previous preparation, upon many things. Till then you must will and will with persistence, and above all never lose patience or courage. If necessary, repeat the same thing a thousand times, knowing that perhaps the thousandth time you will realise the result. <ref><ref>

... division in your being, that is, there is one part of your being which has refused to go along with the rest. It is usually like this that it happens. There is one part which has progressed, one part which holds on and doesn't want to move; so you feel it more and more as something which persists in being what it is. That's because you have dropped some of your baggage on the way and left it on the roadside instead of carrying it along with you. That will always pull you backward. Sometimes, unfortunately, one has to turn back, go and pick it up and bring it along; so one loses much time. This is how, indeed, one loses time. It's because one shuts one's eyes to so many things in the being. One doesn't want to see them, because they are not so pretty to see. So one prefers not to know them. But because one is ignorant of the thing it doesn't mean that it doesn't exist any longer. One does this: one puts it down on the way and then tries to go forward, but it is bound by threads, it pulls one back like a millstone drag, and so one must courageously take it up and hold it up like this (gesture) and tell it: "Now you will walk along with me!" It's no use playing the ostrich. You see, one shuts the eyes and doesn't want to see that one has this fault or that difficulty or that ignorance and stupidity; one doesn't want to see, doesn't want, one looks away to the other side, but it remains there all the same. <ref><ref>

When the force comes, the adverse force, when it attacks, the part which corresponds rushes out to meet it, it goes forward. A kind of meeting takes place. If at that time, instead of being altogether overwhelmed or taken by surprise and off your guard, you observe very closely what it was within you that vibrated (it makes the sound tat, tat, tat: another thing has entered), then you can catch it. At that moment, you catch it and say to it: "Get out with your friends, I don't want you any longer!" You send away the two together, the part that attracted and the thing it attracted; they are sent away and you are absolutely clear.

For that, you must be very vigilant and have a little courage, in the sense that at times you have to grip it hard and then pull it out—it hurts a little—and then you throw it out along with the forces you send away. After that, it is finished. And so long as this is not done, it comes back and back again; and then if one is not in oneself sufficiently courageous or vigilant or persevering, the fourth or fifth time one falls flat and says: "That's too much, I have had enough!" So the force installs itself, contented, satisfied with its work; and then you can see it laughing, it enjoys itself immensely, it got what it wanted. Now to send it back again means a very considerable work. But if you follow the other method, if you look closely this way: "Well, I am going to catch the thing that has allowed it to come", you see somewhere within you something rising, wriggling, coming up in response to the evil force which is approaching. That is the moment to seize it and throw it out with all the rest. <ref>,p8<ref>

But if only once the soul has made an appeal, if once it has made contact with the Grace, then in the following life, one immediately finds oneself in conditions where everything can be swept away at one stroke. At that moment you need to have a great courage, a great endurance, though at times a true love is sufficient. And if there is faith—a little, a very very little is enough—then everything is swept away. But in most cases what you need is a great stoic courage, a capacity to endure and to hold out: ...resistance to the temptation to again begin this foolishness—because it makes a terrible formation. There is also this habit of not looking the difficulty straight in the face, which is translated by taking flight. When suffering comes, fly, fly, instead of absorbing the difficulty, instead of holding tight, that is to say, not stirring within, not yielding, yes, above all, not yielding when you feel within: "I cannot bear it any longer." Hold your head as quiet as possible, do not follow the movement, do not obey the vibration. <ref><ref>

If at the outset one were to seize the problem bodily, jump into it with courage and determination and, instead of undertaking a long, arduous, painful, disappointing hunt after desires, one gives oneself simply, totally, unconditionally, if one surrenders to the Supreme Reality, to the Supreme Will, to the Supreme Being, putting oneself entirely in His hands, in an upsurge of the whole being and all the elements of the being, without calculating, that would be the swiftest and the most radical way to get rid of the ego. People will say that it is difficult to do it, but at least a warmth is there, an ardour, an enthusiasm, a light, a beauty, an ardent and creative life. <ref><ref>

… "My children, it is very easy, you have only to call me, and then when you feel the contact, well, you put it upon the thing till that part has understood."

But here too you must know, it hurts a little; I am warning you, you see, because the thing is clinging somewhere, and in order to pull it out you must have courage; and when you put the light of truth, well, it burns, sometimes it smarts, you see; you must know how to bear it. The sincerity must be sufficient to... instead of shutting yourself up again and saying, "Oh! It hurts", you must open very wide and receive fully. <ref><ref>

Dis-ease & Pain

When physical disorder comes, one must not be afraid; one must not run away from it, must face it with courage, calmness, confidence, with the certitude that illness is a "falsehood" and that if one turns entirely, in full confidence, with a complete quietude to the divine grace, it will settle in these cells as it establishes itself in the depths of the being, and the cells themselves will share in the eternal Truth and Delight. <ref><ref>

Fix in yourself the calm and courage of the sadhak. Fear nothing, open yourself, reject the weaknesses that remain—then the progress that had begun here will complete itself and the body also become an abiding place of the true consciousness and force. <ref><ref>

It is a well-known fact that if you expect some pain you are bound to have it and, once it has come, if you concentrate upon it, then it increases more and more until it becomes what is usually termed as "unbearable", although with some will and courage there is hardly any pain that one cannot bear. <ref><ref>


For Doubt exists for its own sake; its very function is to doubt always and, even when convinced, to go on doubting still; it is only to persuade its entertainer to give it board and lodging that it pretends to be an honest truth-seeker. This is a lesson I have learnt from the experience both of my own mind and of the minds of others; the only way to get rid of Doubt is to take Discrimination as one's detector of truth and falsehood and under its guard to open the door freely and courageously to experience. <ref><ref>

Attacks from adverse forces are inevitable: you have to take them as tests on your way and go courageously through the ordeal. The struggle may be hard, but when you come out of it, you have gained something, you have advanced a step. There is even a necessity for the existence of the hostile forces. They make your determination stronger, your aspiration clearer. <ref><ref>

Do not flee the difficulty, face it courageously and carry home the victory. <ref><ref>

When you follow a yogic discipline, you must not accept this weakness, this baseness, this lack of will, which means that knowledge is not immediately followed by power. To know that a thing should not be and yet continue to allow it to be is such a sign of weakness that it is not accepted in any serious discipline, it is a lack of will that verges on insincerity. You know that a thing should not be and the moment you know it, you are the one who decides that it shall not be. For knowledge and power are essentially the same thing—that is to say, you must not admit in any part of your being this shadow of bad will which is in contradiction to the central will for progress and which makes you impotent, without courage, without strength in the face of an evil that you must destroy. <ref><ref>

It is by creating fear through terrible forms and menaces that the hostile beings prevent the Sadhaka from crossing over the threshold between the physical and vital world and it is also by creating fear and alarm that they are able to break in on the vital being of the body. Courage and unalterable confidence are the first necessity of the Sadhaka. <ref><ref>

One has not to cure oneself of one's sensitiveness, but only acquire the power to rise to a higher consciousness taking such disenchantments as a sort of jumping-board. One way is not to expect even square dealings from others, no matter who the others are. And besides, it is good to have such experiences of the real nature of some people to which a generous nature is often blind, for that helps the growth of one's consciousness. The blow you wince at seems to you so hard because it is a blow the world of your mental formation has sustained. Such a world often becomes a part of our being. The result is that a blow dealt to it gives almost physical pain. The great compensation is that it makes you live more and more in the real world in contradistinction to the world of your imagination which is what you would like the real world to be. But the real world is not all that could be desired, you know, and that is why it has to be acted upon and transformed by the Divine Consciousness. But for that, knowledge of the reality, however unpalatable, is almost the first requisite. This knowledge often enough is best brought home to us through blows and bleedings. True, idealistic people, sensitive people, refined natures smart under such disillusionments more than do others who are somewhat thick-skinned, but that is no reason why fine feelings should be deprecated and the keen edge of fine susceptibilities be blunted. The thing is to learn to detach oneself from any such experience and learn to look at such perversions of others from a higher altitude from where one can regard these manifestations in the proper perspective—the impersonal one. Then our difficulties really and literally become opportunities. For knowledge, when it goes to the root of our troubles, has in itself a marvellous healing-power as it were. As soon as you touch the quick of the trouble, as soon as you, diving down and down, get at what really ails you, the pain disappears as though by a miracle. Unflinching courage to reach true Knowledge is therefore of the very essence of Yoga. No lasting superstructure can be erected except on a solid basis of true Knowledge. The feet must be sure of their ground before the head can hope to kiss the skies. <ref><ref>


...some two years ago, "The Illustrated Weekly " asked questions on where India stood, and in their questionnaire they had asked for the answers to be put in as few words as possible. Very well. As for me, I answered with one word, two words, three words, because things can be put in very few words. They published it in a box in the middle of people's answers, which were columns long! Mon petit, it seems it had more effect than all the rest. They said to themselves, "It has forced us to think." It will be the same thing for you if you have the courage to put just what has to be put, in as few words as possible: the thing as exact as possible. <ref><ref>

"All the countries live in falsehood. If only one country stood courageously for truth, the world might be saved." <ref><ref>

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