Rabindranath Tagore Quotes
As long as you pursue pleasure, you are attached to the sources of pleasure; and as long as you are attached to the sources of pleasure, you cannot escape pain and sorrow. The soul shines in the hearts of all living beings. When you see the soul in others, you forget your own desires and fears, and lose yourself in the service of others. The soul shines equally in people on the farthest island, and in people close at hand.
Fear comes from the selfish idea of cutting one’s self off from the universe.
Do men fear sleep? One prepares the bed for sound sleep. Sleep is temporary death. Death is longer sleep. If the man dies while yet alive, he need not grieve over others’ death. One’s experience is evident with or without the body, as in waking, dream, and sleep. Then why should one desire continuance of the bodily shackles? Let man find out his undying Self and die and be immortal and happy.
Man is setting out to satisfy needs that mean more to him than simply nourishment and clothing. He is embarking on a rediscovery of himself. The history of man is that of his voyage toward the unknown, in the search for the realization of his immortal Self, of his soul.
The Upanishad tells us: Know the soul that is your own. In other words: Realize the grand unique principle of the whole that is in all men.
The very essence of the Hindu Philosophy is that man is a spirit, and has a body, and not that man is a body and may have a spirit also.
It is not a question of belief. Stop believing in that which is; this is what is taught in jnâna yoga. Believe in no other, stop believing in that which is; this is the first stage. Dare to be rational. Dare to follow reason where it may take you.
This glorious soul we must believe in. Out of that will come power. Whatever you think, that you will be. If you think yourselves weak, weak you will be; if you think yourselves strong, strong you will be; if you think yourselves impure, impure you will be; if you think yourselves pure, pure you will be. This teaches us not to think ourselves as weak, but as strong, omnipotent, omniscient. No matter that I have not expressed it yet, it is in me. All knowledge is in me, all power, all purity, and all freedom. Why cannot I express this knowledge? Because I do not believe in it. Let me believe in it, and it must and will come out. This is what the idea of the Impersonal teaches.
In the song of the rushing torrent, hold onto the joyful assurance: I will become the sea. And this is not a vain supposition; it is absolute humility, because it is the truth.
The phrase ‘to meditate’ does not only mean to examine, observe, reflect, question, weigh; it also has, in the Sanskrit, a more profound meaning, which is ‘to become’.
To grow is to go beyond what you are today. Stand up as yourself. Do not imitate. Do not pretend to have achieved your goal, and do not try to cut corners. Just try to grow.
How can you regard yourself as subject and other beings as objects, when you know that all are one?
The world in its essence in the reconciliation of opposite forces. These forces, like the right hand and left hand of the creator, act in perfect harmony, and yet in opposite directions.
Your reactions are shared by all humanity. Your brain is not yours, it has evolved through centuries of time. So we are questioning deeply whether there is an individual at all. We are the whole of humanity, we are the rest of mankind.
This little earthly horizon of a few feet is not that which bounds the view of our religion. Our is beyond, and still beyond, beyond the senses, beyond space, and beyond time, away, away beyond, till nothing of this world is left and the universe itself becomes like a drop in the transcendent ocean of the glory of the soul.
The fact that there are so many men still alive in the world shows that is based not on the force of arms but on the force of truth of love. Therefore, the greatest and most impeachable evidence of the success of this force is to be found in the fact that, in spite of all the wars of the world, it still loves on.
To reach cosmic understanding, it is necessary to unite our feeling wit that infinite feeling that penetrates everything. In fact, for man, true progress coincides with the breadth of the base of our feelings. All our poetry, philosophy, science, art, and religion serve to embrace with our understanding the spheres too vast and high.
It is only a mind that looks at a tree or the stars or the sparkling waters of a river with complete abandonment that knows what beauty is, and when we are actually seeing we are in a state of love.
But if you are not connected with all living beings on earth, you risk losing your relationship with humanity, with human beings. We never truly look at a tree’s qualities; we never touch it to feel how solid it is, how rough its bark is, to listen to the sound it makes. Not the sound of the wind in the leaves, nor the morning breeze that makes then rustle, but its own sound, the sound of the trunk, the silent sound of the roots. You have to be extremely sensitive to hear this sound. It is not eh noise people make, the chattering of thoughts, nor that of human quarrels and wars, but the very sound of the universe.
Meditation is to be aware of every thought and of every feeling, never to say it is right or wrong, but just to watch it and move with it. In that watching you begin to understand the whole movement of though and feeling. And out of this awareness comes silence.
Do men fear sleep? One prepares the bed for sound sleep. Sleep is temporary death. Death is longer sleep. If the man dies while yet alive, he need not grieve over others’ death. One’s experience is evident with or without the body, as in waking, dream, and sleep. Then why should one desire continuance of the bodily shackles? Let man find out his undying Self and die and be immortal and happy.
Man is setting out to satisfy needs that mean more to him than simply nourishment and clothing. He is embarking on a rediscovery of himself. The history of man is that of his voyage toward the unknown, in the search for the realization of his immortal Self, of his soul.
The Upanishad tells us: Know the soul that is your own. In other words: Realize the grand unique principle of the whole that is in all men.
The very essence of the Hindu Philosophy is that man is a spirit, and has a body, and not that man is a body and may have a spirit also.
It is not a question of belief. Stop believing in that which is; this is what is taught in jnâna yoga. Believe in no other, stop believing in that which is; this is the first stage. Dare to be rational. Dare to follow reason where it may take you.
This glorious soul we must believe in. Out of that will come power. Whatever you think, that you will be. If you think yourselves weak, weak you will be; if you think yourselves strong, strong you will be; if you think yourselves impure, impure you will be; if you think yourselves pure, pure you will be. This teaches us not to think ourselves as weak, but as strong, omnipotent, omniscient. No matter that I have not expressed it yet, it is in me. All knowledge is in me, all power, all purity, and all freedom. Why cannot I express this knowledge? Because I do not believe in it. Let me believe in it, and it must and will come out. This is what the idea of the Impersonal teaches.
In the song of the rushing torrent, hold onto the joyful assurance: I will become the sea. And this is not a vain supposition; it is absolute humility, because it is the truth.
The phrase ‘to meditate’ does not only mean to examine, observe, reflect, question, weigh; it also has, in the Sanskrit, a more profound meaning, which is ‘to become’.
To grow is to go beyond what you are today. Stand up as yourself. Do not imitate. Do not pretend to have achieved your goal, and do not try to cut corners. Just try to grow.
The human soul travels from the law to love, from discipline to freedom, from the moral plane to the spiritual plane.
Perceive the souls through the soul and you will become the Supreme soul . . . There are two sides of the consciousness: the soul and the Supreme Soul . . . one the seed and the other, entirety. You must have seen how small the seed of the banyan tree is. You must also have seen how expansive the tree is. It is difficult to even imagine that such a small seed can become so big. The soul is the seed of a banyan tree and the Supreme Soul its development . . .
The outward freedom that we shall attain will only be in exact proportion to the inward freedom to which we may have grown at any given moment.
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