Free Press Journal
  • The Diversity of Languages

    Diversity of language serves two important ends of the human spirit, a use of unification and a use of variation. A language helps to bring those who speak it into a certain large unity of growing thought, formed temperament, ripening spirit. It is an intellectual, aesthetic and expressive bond which tempers division where division exists and strengthens unity where unity has been achieved.

  • Sri Aurobindo’s Vision of Future Existence

    Sri Aurobindo said that humans may not be the final rung on the evolutionary scale. The great sage said that we might witness the emergence of a new species, one that is above and beyond the present human race, as we know it.

  • The Three principles of True Teaching

    The first principle of true teaching is that nothing can be taught. The teacher is not an instructor or taskmaster; he is a helper and guide. His business is to suggest and not to impose. He does not actually train the pupil’s mind, he only shows him how to perfect his instruments of knowledge and helps and encourages him in the process. He does not impart knowledge to him; he shows him

  • The Ahankara : Three Forms of Ego

    THE meaning of the word, ahankara, has become so distorted in our language that often a confusion arises when we try to explain the main principles of the Aryan Dharma. Pride is only a particular effect of the rajasic ego, yet this is the meaning generally attributed to the word ahankara; any talk of giving up ahankara brings to the mind the idea of giving up pride or the rajasic ego. In

  • Worship of Forms and the Aspiration for the Formless

    Human conceptions of the Divine divide themselves first into the worship of the formed and the aspiration towards the formless, How can the Formless invest Himself with form, asks the religious rationalist. The universe is there to reply. Hinduism worships Narayana in the stone, the tree, the animal, the human being. That which the intellectual and spiritual pride or severity of other religions scorns, it makes its pride and turns into its

  • Confronting the Battle of Life: Three Ways

    Man meets the battle of life in the manner most consonant with the essential quality most dominant in his nature. There are, according to the Sankhya philosophy accepted in this respect by the Gita, three essential qualities or modes of the world energy and therefore also of human nature, sattva, the mode of poise, knowledge and satisfaction, rajas, the mode of passion, action and struggling emotion, tamas, the mode of ignorance and

  • ACTIVITY AND PASSIVITY – A YOGIC PERSPECTIVE

    Passivity is not laziness. An active movement is one in which you throw your force out, that is, when something comes out from you—in a movement, a thought, a feeling—something which goes out from you to others or into the world. Passivity is when you remain just yourself like this, open, and receive what comes from outside. It does not at all depend on whether one moves or sits still. It is

  • GRACE OF THE DIVINE MOTHER

    To walk through life armoured against all fear, peril and disaster, only two things are needed, two that go always together—the Grace of the Divine Mother and on your side an inner state made up of faith, sincerity and surrender. Let your faith be pure, candid and perfect. An egoistic faith in the mental and vital being tainted by ambition, pride, vanity, mental arrogance, vital self-will, personal demand, desire for the petty

  • THE TRIPLE QUALITIES OF HUMAN NATURE

    The idea of the three essential modes of Nature is a creation of the ancient Indian thinkers and its truth is not at once obvious, because it was the result of long psychological experiment and profound internal experience. Therefore without a long inner experience, without intimate self-observation and intuitive perception of the Nature-forces it is difficult to grasp accurately or firmly utilize. Still certain broad indications may help the seeker on the

  • TWO FORMS OF HIGHER HINDUISM

    The higher and truer Hinduism is also of two kinds, sectarian and unsectarian, disruptive and synthetic, that which binds itself up in the aspect and that which seeks the All. The first is born of rajasic or tamasic attachment to an idea, an experience, an opinion or set of opinions, a temperament, an attitude, a particular guru, a chosen Avatar. This attachment is intolerant, arrogant, proud of a little knowledge, scornful of

  • The Right Attitude To Scriptures

    First of all, there is undoubtedly a Truth one and eternal which we are seeking, from which all other truth derives, by the light of which all other truth finds its right place, explanation and relation to the scheme of knowledge. But precisely for that reason it cannot be shut up in a single trenchant formula, it is not likely to be found in its entirety or in all its bearings in

  • The Turn Towards Human Unity

    Today the ideal of human unity is more or less vaguely making its way to the front of our consciousness. The emergence of an ideal in human thought is always the sign of an intention in Nature, but not always of an intention to accomplish; sometimes it indicates only an attempt which is predestined to temporary failure. For Nature is slow and patient in her methods. She takes up ideas and half

  • Mantra: The Word of Power

    The word is a sound expressive of the idea. In the supra-physical plane when an idea has to be realised, one can by repeating the word-expression of it, produce vibrations which prepare the mind for the realisation of the idea. That is the principle of the Mantra and of  japa. One repeats the name of the Divine and the vibrations created in the consciousness prepare the realisation of the Divine. It is

  • The Spiritual Laboratory of the World

    Mankind haslong been experimenting with various kinds of thought, different principles of ethics, strange dreams of a perfection to be gained by material means, impossible millenniums and humanitarian hopes. Nowhere has it succeeded in realising the ultimate secret of life. Nowhere has it found satisfaction. No scheme of society or politics has helped it to escape from the necessity of sorrow, poverty, strife, dissatisfaction from which it strives for an outlet; for

  • Religion of the Future

    A spiritual religion of humanity is the hope of the future. Bythis is not meant what is ordinarily called a universal religion, a system, a thing of creed and intellectual belief and dogma and outward rite.Mankind has tried unity by that means; it has failed and deserved to fail, because there can be no universal religious system, one in mental creed and vital form.

  • The True Meaning of Spirituality

    It must therefore be emphasised that spirituality is not a high intellectuality, not idealism, not an ethical turn of mind or moral purity and austerity, not religiosity or an ardent and exalted emotional fervour, not even a compound of all these excellent things; a mental belief, creed or faith, an emotional aspiration, a regulation of conduct according to a religious or ethical

  • The Spiritual Quest: A Most Fruitful adventure

    As there is a category of facts to which our senses are our best available but very imperfect guide, as there is a category of truths which we seek by the keen but still imperfect light of our reason, so according to the mystic, there is a category of more subtle truths which surpass the reach both of the senses and the reason but can be ascertained by an inner direct knowledge

  • The True Meaning of Spirituality — Sri Aurobindo

    It must therefore be emphasised that spirituality is not a high intellectuality, not idealism, not an ethical turn of mind or moral purity and austerity, not religiosity or an ardent and exalted emotional fervour, not even a compound of all these excellent things; a mental belief, creed or faith, an emotional aspiration, a regulation of conduct according to a religious or ethical formula are not spiritual achievement and experience. These things are

  • The National Value of Art

    The mind is profoundly influenced by what it sees and, if the eye is trained from the days of childhood to the contemplation and understanding of beauty, harmony and just arrangement in line and colour, the tastes, habits and character will be insensibly trained to follow a similar law of beauty, harmony and just arrangement in the life of the adult man.