Sri Aurobindo: Albert Einstein of Consciousness – Let’s Learn

Let us learn from Sri Aurobindo what we humans are and how we should move ahead towards our future. This is a series of lessons from Sri Aurobindo. These lessons are quotes from “Evening Talks with Sri Aurobindo” a book by Purani A. B. In these talks, varied questions on various subjects are put by different persons and to them answers are given by Sri Aurobindo. After these quotes, what follows is a short explanatory note by the editor.


Disciple: According to Einstein’s theory, although there is a formed independent Reality, it is quite different from what we know about it. Observed Matter and the laws of the physical sciences exist only by our mind. It is all a working in a circle. Our mind defines Matter in order to deal with what exists; it observes conservation of Matter, but that is because the mind is such that in order to observe Reality it must posit conservation first. Time and Space also, in the new Physics, seem to be our mind’s formations of something which is not divisible or separable into time and space.

Sri Aurobindo: What do you mean by mind? You try to appropriate mind to yourself. But really there is no my mind or your mind — but mind or rather movement of mind. Mind is universal, even the animal has got it. We can only speak of human mind which is a particular organisation of the general principle of Mind. One can speak of one’s own mind for the sake of convenience, i.e. for practical purposes.

Disciple: What then, makes the difference between individuals?

Sri Aurobindo: There is no fundamental difference. The difference is in detail, in the development, evolution and organisation offerees. For instance, I have, by virtue of my past evolution, developed and organised certain forces in me, but the principle is the same.

The human mind in dealing with the universe has to deal with certain relations of objects and rely upon the senses and other instruments and therefore it cannot be sure of what it receives of the universe and the truth of the reality that corresponds to it. This is so because, first of all, the instruments, that is, the senses are imperfect. Even his reason and the will to know do not give man the knowledge of the Truth; Reason is mainly useful for practical purposes because it enables man to deal with universal facts as they are organised now. That was the view which Bergson took: “Reason”, he said, “is an instrument of action, not of knowledge.” It is organised knowledge directed to action. When you have taken up a position intuitively, reason comes in afterwards and supplies you with the chain of justification.

Take for consideration a law: what do you mean by a law? It means that under certain conditions the same movement of forces always recurs. It depends on the human mind,— the condition of mental consciousness. But suppose the consciousness changes, then the law also is bound to change and it would be seen from quite a different position. So, all the laws are relative. That seems to be the truth, from our point of view, behind Einstein’s theory.

All these ideas about the universe are based on the assumption that the Infinite can organise a universe only on these particular lines with which mankind is at present familiar. But that is purely an assumption.

Disciple: There is a new standpoint reached by Einstein’s theory that the laws of the physical universe are related to the law of numbers and as this law seems absolute to our mind, the laws of the physical world are also absolute. They cannot be otherwise. If the law of number is different in another universe, or on another plane, then the laws of that world would be different.

It was thought once that laws are restrictions placed by Nature upon infinite possibilities; e.g. a stone has to fall down in a straight line only, it could not take any other course. But now it is seen that this idea of restriction is an imposition from our mind. There is no such thing.

Sri Aurobindo: If your mind is in search of the Absolute then it is a vain search. First of all, it is a question whether there is any reality corresponding to what the mere mind formulates as the Absolute.

Secondly, even if such an Absolute or Reality exists it is doubtful how you are going to reach it.

Thirdly, even if you could realise it, I don’t think it would matter very much.

There are, beyond mind, three Absolutes — the Ananda, the Chit — Tapas, that is, the Consciousness and Power aspect, and the Sat [the Being]. These three really are Absolute, Infinite and One.

But when you begin to deal with the movements of Ananda, movements of consciousness and force in manifestation [here] then you have to distinguish and differentiate between high and low, true and false movements.

Now with regard to the law of numbers it merely states the organisation of the physical part of the universe and even there it gives knowledge of only a part. But, there is not merely the quantitative law of formation, but also a qualitative law which is more important than the quantitative. These laws of Nature you call absolute. But suppose I bring the yogic force into play and am able to overcome the law of gravitation, that is, bring about levitation, then is it not breaking the absolute law?

Disciple: But then another force, quite different from the purely physical, enters into play. If the laws of the physical are not dependable then what is the use of this mental knowledge?

Sri Aurobindo: It is very useful. It is even necessary. It enables man to deal with physical facts and establishes his control over physical phenomena.

Disciple: But that control is not perfect. Another question is: Whether the scientists would come to believe or accept that the whole truth cannot be attained by mind, or would they turn sceptics like the positivists? Could they come to believe in the possibility of higher Knowledge by mysticism?

Sri Aurobindo: Never mind what they accept or don’t accept, but the control which science gives is a real control. The knowledge science gives, as I said, is not only useful but is even necessary.The main concern of the scientist is with physical phenomena,— he observes them, he studies the conditions, makes experiments and then deduces the laws.

Disciple: Can one study the planes of consciousness in the scientific way?

Sri Aurobindo: I already spoke one day about occultism which deals with the knowledge of the forces of those planes and the way of mastering them.

Even in yoga we have to do the same. We have to find out the right Dharma, the right way of functioning, of movement of forces. Not merely the law which is mechanical, but the Dharma of the movement of forces. An ordinary law merely means an equilibrium established by Nature; it means a balance of forces. It is merely a groove in which Nature is accustomed to work in order to produce certain results. But, if you change the consciousness, then the groove also is bound to change. For instance, I observe the forces on the vital plane, I see what they are, and what they intend. If they are hostile they attack me. Then I have to find out how they shall not attack me.

I put forth some force and see how they react; I have also to see how they would react if I put forth the force in a different way.

Even in knowing physical phenomena, the Yogi’s way of knowing is different from that of the scientist. For instance, when I light a match I do not know the chemical composition of the match, and how it burns when struck. But I feel and know beforehand whether it will light or not, or whether it will do the work intended of it, and that is enough for me. I know it because I am in contact with the force that is in it, the Sat and the Chit in movement there.

The Yogi’s way of dealing with these physical forces is also different from that of the scientist. Take, for instance, the fire that broke out in Tokyo. What the scientist would do is to multiply means and organise devices to prevent and put out the fire. What the Yogi would do in the same case is that he would feel the Spirit of fire approaching and, putting forth his force, he would be able to prevent the fire from breaking out in his vicinity.

These dealings are with quite different orders of facts.


We are prone to always associate mind with individuals. We say. “my mind; your mind.” It is wrong. “Mind” is a universal movement – independent of any person or living being. We humans have developed an “instrument” that receives this “movement” and we feel this movement within us as “our mind”. When two persons “think” differently with their respective minds, there is no “fundamental difference” between them; this difference is only in “details, development of the instrument that receives the movement of Mind, stage of the evolution of that instrument and the organization of that instrument that we inherited from our parents”. Despite all these seemingly great differences, the principle of the working of “Mind” is the same: It is a movement; it is independent of us (humans or otherwise); we receive this movement with our instrument.

The work of human mind – his instrument – is to deal with “definite and objective relations of things” that are there in this universe. In doing its work, human mind has to rely on the input of data supplied by his senses and other assisting things in this work. Because of this difficulty of relying on “intermediaries”, one cannot be sure of what he receives through these intermediaries is exactly what in fact is there in the universe that is being supplied to him by these intermediaries. These “intermediary tools” are not up to the perfect standard; even his reason – local instrument that receives the movement of Mind – is not designed to give perfect knowledge of the “Truth” that is being supplied (though much sullied) to him by his intermediaries. Even, there is no “willingness” on the part of normal humans (assuming that the perfect knowledge is being supplied to his local instrument – his mind, called reason – by these intermediaries) to “know and accept” that “Truth”.

But humans’ local instrument – his mind, called reason – has a great utility for this world: It serves his practical purposes; it makes it possible (in a better way than in animals) for him to know and deal with objects – universal facts – as they are organized (now, that is, to us in an illusory fashion). This reason serves one more purpose: If you know something “intuitively” to be true, reason appears (though without playing any role in knowing that truth) on the scene and supplies a chain of justification why it is true.

As we all know, a “Law” is a statement that under certain conditions (often set in place by scientists in laboratory when conducting an experiment) the same movement of forces (prediction made in advance on the basis of a hypothesis) recurs. When you deal with human “consciousness” and the “Truth”, one of these certain conditions (like the parametric conditions in an experiment to verify a hypothesis) would also include the “condition of mental consciousness”. In the Albert Einstein’s “Theory of Relativity”, if you change your (observer’s) “Frame of Reference” – (a definite and certain condition to observe an object, say, in observing the speed of a running train “observer’s position” is changed from the “stationary” place located on the train’s track on ground to the “moving” place located inside the cabin of that train) – the result of the observation would also change. Just like it, if your (the observer’s) “consciousness” changes, then the outcome of the observation would be “different”.  The change in one’s position changes his result. All results are relative. All laws “defining such change” too are relative. It is so simple as that.

But things are not so simple in the universe. We are humans; and, we assume that the “Infinite” can organize itself only on the lines of such “Theory of Relativity”, with which theory we humans are familiar (thanks to Einstein). We are assuming such a situation in this universe. It is wrong assumption. The “Infinite” has many secret “Laws”, of which we humans are not aware. However, we get a hint that if the position – or “Frame of Reference” – of our “consciousness” is changed, our conclusions about this universe and its “Truth” will also change.

There is one more outcome of this situation in the universe: If your mind is in search of the “Absolute”, then it is a vain search!

Mind cannot formulate anything corresponding to the “Absolute”.

Even if the “Absolute” exists corresponding to its mental image, it is doubtful that mind will “reach” the “Absolute”.

Even if one is able to formulate a mental image corresponding to the “Absolute”, it would not matter much for the person concerned – it will be useless to him. It will cause rigidity in his mind about the truthfulness of his personal image and produce contradictions between two persons who would have images different from one another, and with the rigidity of their belief in the truthfulness of their respective images. (Just remember the blood soaked wars fought throughout human history between persons who had their own mental image of the “Absolute”, but which images differed from one another!)

All these things do not mean that mental knowledge is useless. It enables humans to deal with physical facts and establish control over physical phenomena. It discovers inter-relations of these phenomena; it gives knowledge; it discovers scientific laws and gives real control over these phenomena.

In the light of what has been said above, if you change the consciousness, then the groove – around which humans are organized – is also bound to change; it makes one to enter the field of “occult”, which deals with the knowledge of the forces of those planes of consciousness that are alien to humans’ total awareness.

This is a field that deals with quite different orders of facts. They are facts – more hard facts than the facts with which we deal in our daily life – but you encounter them only when when you reach those worlds – or orders of facts – and not before that. When you reach there, you deal with those forces and even may create effects on this world that we ordinary humans daily see; and, then they look miracles to ordinary humans.

4 – Let India be Guided by Sri Aurobindo

Related materal:

(1-Let India be guided by Sri Aurobindo)

(2-Let India be guided by Sri Aurobindo)

(3-Let India be guided by Sri Aurobindo)

(Introduction is given in part 1)

Here we reproduce Sri Aurobindo’s answers to varied questions relating to India, world and humanity, which were put to him by many public figures and ordinary persons from 1914 to 1950. Let India take cue from his vision of things to come in future and be guided in its actions and plans. These answers are recorded by Purani A. B., who was Sri Aurobindo’s co-revolutionary and an intimate disciple, in his book, “Purani A. B.: Evening Talks with Sri Aurobindo”.

“But, though I had seen him from a distance and felt an unaccountable familiarity with him, still I had not yet met him personally. When the question of putting into execution the revolutionary plan, which Sri Aurobindo had given to my brother — the late C. B. Purani — at Baroda in 1907, arose I thought it better to obtain Sri Aurobindo’s consent to it. Barindra, his brother, had given the formula for preparing bombs to my brother, and I was also very impatient to begin the work. But still we thought it necessary to consult the great leader who had given us the inspiration, as the lives of many young men were involved in the plan.

Sri Aurobindo was sitting in a wooden chair behind a small table covered with an indigo-blue cloth in the verandah upstairs when I went up to meet him. I felt a spiritual light surrounding his face. His look was penetrating. He had known me by my correspondence. I reminded him about my brother having met him at Baroda; he had not forgotten him. Then I informed him that our group was now ready to start revolutionary activity. It had taken us about eleven years to get organised.

Sri Aurobindo remained silent for some time. Then he put me questions about my Sadhana — spiritual practice. I described my efforts and added: “Sadhana is all right, but it is difficult to concentrate on it so long as India is not free.”

“Perhaps it may not be necessary to resort to revolutionary activity to free India,” he said.

“But without that how is the British Government to go from India?” I asked him.

“That is another question; but if India can be free without revolutionary activity, why should you execute the plan? It is better to concentrate on yoga — the spiritual practice,” he replied.

“But India is a land that has Sadhana in its blood. When India is free, I believe, thousands will devote themselves to yoga. But in the world of today who will listen to the truth from, or spirituality of, slaves?” I asked him.

He replied: “India has already decided to win freedom and so there will certainly be found leaders and men to work for that goal. But all are not called to yoga. So, when you have the call, is it not better to concentrate upon it? If you want to carry out the revolutionary programme you are free to do it, but I cannot give my consent to it.”

“But it was you who gave us the inspiration and the start for revolutionary activity. Why do you now refuse to give your consent to its execution?” I asked.

“Because I have done the work and I know its difficulties. Young men come forward to join the movement, driven by idealism and enthusiasm. But these elements do not last long. It becomes very difficult to observe and extract discipline. Small groups begin to form within the organisation, rivalries grow between groups and even between individuals. There is competition for leadership. The agents of the Government generally manage to join these organisations from the very beginning. And so the organisations are unable to act effectively. Sometimes they sink so low as to quarrel even for money,” he said calmly.

“But even supposing that I grant Sadhana to be of greater importance, and even intellectually understand that I should concentrate upon it. — my difficulty is that I feel intensely that I must do something for the freedom of India. I have been unable to sleep soundly for the last two years and a half. I can remain quiet if I make a very strong effort. But the concentration of my whole being turns towards India’s freedom. It is difficult for me to sleep till that is secured”.

Sri Aurobindo remained silent for two or three minutes. It was a long pause. Then he said: “Suppose an assurance is given to you that India will be free?”

“Who can give such an assurance?” I could feel the echo of doubt and challenge in my own question.

Again he remained silent for three or four minutes. Then he looked at me and added: “Suppose I give you the assurance?”

I paused for a moment, considered the question with myself and said: “If you give the assurance, I can accept it.”

“Then I give you the assurance that India will be free,” he said in a serious tone.

My work was over — the purpose of my visit to Pondicherry was served.

It was time for me to leave. The question of Indian freedom again arose in my mind, and at the time of taking leave, after I had got up to depart, I could not repress the question — it was a question of very life for me: “Are you quite sure that India will be free?”

1 did not, at that time, realise the full import of my query. I wanted a guarantee, and though the assurance had been given my doubts had not completely disappeared.

Sri Aurobindo became very serious. The yogi in him came forward, his gaze was fixed at the sky that could be seen beyond the window. Then he looked at me and putting his fist on the table he said:

“You can take it from me, it is as certain as the rising, of the sun tomorrow. The decree has already gone forth it may not be long in coming.”

I bowed down to him. That day I was able to sleep soundly in the train after more than two years. And in my mind was fixed for ever the picture of that scene: two of us standing near the small table, my earnest question, that upward gaze, and that quiet and firm voice with power in it to shake the world, that firm fist planted on the table,— the symbol of self-confidence of the divine Truth.”

“The second time I met Sri Aurobindo was in 1921, when there was a greater familiarity. Having come for a short stay, I remained eleven days on Sri Aurobindo’s asking me to prolong my stay.

(But) the greatest surprise of my visit in 1921 was the “darshan” of Sri Aurobindo. During the interval of two years his body had undergone a transformation which could only be described as miraculous. In 1918 the colour of the body was like that of an ordinary Bengali — rather dark — though there was a lustre on the face and the gaze was penetrating. On going upstairs to see him (in the same house) I found his cheeks wore an apple-pink colour and the whole body glowed with a soft creamy white light. So great and unexpected was the change that I could not help exclaiming:

“What has happened to you?”

Instead of giving a direct reply he parried the question, as I had grown a beard: “And what has happened to you?”

But afterwards in the course of talk he explained to me that when the Higher Consciousness, after descending to the mental level, comes down to the vital and
even below the vital, then a transformation takes place in the nervous and even in the physical being.”

3 – Let India be Guided by Sri Aurobindo

Related material:

(1-Let India be guided by Sri Aurobindo)

(2-Let India be guided by Sri Aurobindo)

(4-Let India be guided by Sri Aurobindo)

(Introduction is given in part 1)

Here we reproduce Sri Aurobindo’s answers to varied questions relating to India, world and humanity, which were put to him by many public figures and ordinary persons from 1914 to 1950. Let India take cue from his vision of things to come in future and be guided in its actions and plans. These answers are recorded by Purani A. B., who was Sri Aurobindo’s co-revolutionary and an intimate disciple, in his book, “Purani A. B.: Evening Talks with Sri Aurobindo”.

“Strange dictations used to be received sometimes: one of them was the following: “Moni [Suresh Chakarvarty] will bomb Sir Edward Grey when he will come as the Viceroy of India.” In later years at Pondicherry there used to be a joke that Sir Edward took such a fright at the prospect of Moni’s bombing him that he never came to India!

After Sri Aurobindo had come to Pondicherry from Chandranagore he entered upon an intense period of spiritual sadhana and for a few months he refused to receive anyone.

The memory of my first visit in 1918 awoke in me all the old impressions vividly. I saw then that even at that early period Sri Aurobindo had been for me the embodiment of the Supreme Consciousness. I began to search mentally for the exact time-moment when I had come to know him. Travelling far into the past I found it was in 1914 when I read a notice in the Bombay Chronicle about the publication of a monthly magazine — the Arya — from Pondicherry by Sri Aurobindo. I hastened to register my name in advance. In those days of political storms, to avoid the suspicion of the college authorities and the police, I had ordered the magazine to be delivered to an address outside the college. Sri Aurobindo then appeared to me to be the personification of the ideal of the life divine which he so ably put before humanity in the Arya.

The Congress broke up at Surat in 1907. Sri Aurobindo had played a prominent part in that historical session. From Surat he came to Baroda, and at Vankaner Theatre and at Prof, Manik Rao’s old gymnasium in Dandia Bazar he delivered several speeches which not only took the audience by storm but changed entirely the course of many lives. I also heard him without understanding everything that was spoken. But ever since I had seen him I had got the constant feeling that he was one known to me, and so my mind could not fix the exact time moment when I knew him. It is certain that the connection seemed to begin with the great tidal wave of the national movement in the political life of India; but I think it was only the apparent beginning. The years between 1903 to 1910 were those of unprecedented awakening and revolution.

Among all the visions of perfection of the human Spirit on earth, I found the synthetic and integral vision of Sri Aurobindo the most rational and the most satisfying. It meets the need of the individual and collective life of man today. It is the international form of the fundamental elements of Indian culture. It is, as Dr. S. K. Maitra says, the message which holds out hope in a world of despair.”

Make Sri Aurobindo the ‘Voice of India and its Politics’ !

One Asit says:
“This summer, got to pondicherry. if you’ve never heard of aurobindo, then you sleep.
Reviewer Rakesh says:
“The message of the future. Every word read brings the seeker closer to that Reality.
A message of hope – the dawn of a new era – a divine life in a divine body on a divine earth.”
Reviewer Jeannine M. Desmarais says:
“Every word a meditation unto itself. Ok. I’m a fairly intelligent human being and have been on the spiritual path for a very long time. This book is so filled with profound revelation and is so deep that I have been reading it a paragraph at a time, putting it down and re-reading it. In other words, lectio divino is required to really absorb the profound teachings of Aurobindo’s work.

An amazing soul that has much to teach, but not an “easy” read by any means. If you don’t want to work, don’t get this book. If you have ever read a Shakespeare play through first with cliff notes and read every footnote to understand the language, then re-read the play with your new understanding and experienced the heartfelt pleasure of reading Shakespeare with a satisfying joy and deep amazement, you will know what I mean.”

Reviewer ECA says:
“This book is that good. Take your time & pursue it. Read all of the other 5 star reviews, then double it. This book is that good. Take your time & puruse it, read it, & reread it again & each time take away some enlightenment. This is one of my top 5 “go to” books. I just wish I had a hardback copy.”

Two phases of Indian politics !

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(1) Direction-less Indian politics

(2) Make Sri Aurobindo Voice of Indian politics

India is not true India today; it is a pale shadow of the true India. Today it is tarnished with the borrowed ideas and tainted with an imposed life that are foreign to its body and spirit. This country is infected with an antibody pathogen of secularism, clamped with a concocted glory of “an idea of India” and undergoing the sufferance of a stale constitution. This India is ill and cannot stand on its own feet.

India is fearful and is still not free. For example, this India yet cannot dare to officially say that killing of humans, even if they happen to be ‘Kaffirs’ according to some definitions, is not permitted in this country; that holding these ‘Kaffirs’ as low-born, without status and not worthy of respect is not permitted in India; it cannot openly dare say that there is no place in this country for believing in and practicing, and propagating of such religious teachings; that even the very believing – what to talk of propagating or practicing – in such obnoxious ideas has no place in India; and, that there is need of an open policy to use science and to deploy technology to transform such thinking into something, which should be humane in nature and sublime in purpose. This India has no courage or will to declare that believing in and practicing and propagating of such religious teaching are against the fundamental law – constitution – of this land, against human reason and universally accepted morality of humanity.

It is bogged down by the weight of ‘political correctness’ of Indian democracy, as if democracy is an ultimate invention of collective social living. The irony of the situation is this India has to preserve this democracy by being politically correct for them whose history has no sympathy with the institutions of democracy. This India is still weak in the matter of its wealth – economy; it is yet to make available fundamental science to its population at mass scale and invent top rated technology to produce wealth. These are a few examples out of many instances of such weaknesses of this India of today

This country is fearful to say the truth. This India is not mentally free. It is culturally still slave; it has inferiority complex – in its thinking, language, literature, dress and habits. This India suffers from a slave mentality because of 1000 years’ slave history. As fish are not aware that they live in water surrounding them – unless fish are taken out of water – Indians are not aware of their slave mentality, until someone from foreign land points it out to them. In the first phase of its politics, India has to overcome these weaknesses.

In this first phase, India has to learn to become free and fearless and, respond to the challenges thrown to its existence with a living and assertive force; in this phase it has to become an invincible national power – a stable political force capable of nullifying fissiporace and divisive internal political elements. It has also to become an international power – a country that is reckoned with by the international community and that is listened to  for its concerns. This work is of transforming India from a third world country to a modern and advanced country.

In this phase, because of its circumstances, India may have to do many things – take many steps – that may not look reasonable, that may look transgressing the limits, that may be objected to by many elements, within India and outside of India. It is but natural and this country has to face such  tough resistance. Democracy – unlike dictatorship – has an inherent limitation in bringing a change in society. It is a political system that has to take into account diversified public voices in effecting a change and solving its problems. Therefore, unlike dictatorship it is slow – and sometimes unable – in bringing a desired change. It would be almost a miracle for democratic India if it is able to achieve what China achieved through dictatorship. India would need to be ruthless in overcoming its challanges and become a country that is advanced in science and technology to regain its former self – original, confident and forward looking India.

In brief, in this phase India has to learn to free itself from all the tainting blemishes, become fearless to demolish its internal obstacles and powerful enough to resist external pressures. This is exactly what today India is doing under the leadership of its Prime Minister Narendra Modi. It is the duty of every right thinking person to support the government of India led by Prime Minister Narendra Modi to help complete this first phase of Indian politics.

But this is not the end point of Indian politics and this country would need to embark on the next phase; it is not what India is all meant to do – that is, to become a powerful country to overawe others. India neither dreams of such an illicit pursuit nor it had such a history – history of thousands of years.

India dreams to achieve something else, something bigger, something now unthinkable by humans! It dreams to unlock Nature’s secrets for humans, to open the secret gates of mystic realities for humanity at large, to serve the ultimate interests of humanity. India, whether weak or strong, is not yet done.

The world should joyously welcome this rising of India – it is for the good of humanity that is suffering eternal pains!

India doesn’t aspire to become a Hindu theocratic nation; India does not want to become a ‘Hindu Pakistan’. India has a different aim. It is busy completing this first phase. It has yet to get ready to embark on a second phase of what it aims at. In the second phase it aims to achieve what is beyond all religions; that which is sublime in purpose; it would be an awakening of mankid to its destiny.

In the second phase, the new India full of spiritual energy will lead humanity to transgress itself beyond all religions and transform our race of animal-humans into the race of people who are equpped with higher plane of consciousness, which consciousness is divine in nature and universal in presence and, is beyond our mind and thoughts. This effort would not be restricted to any kind of nationalism but would embrace the whole humanity. It would be a collaborative project of huanity and not of any kind of competitive religious work. It would flung wide open the gates of occult mysteries for humanity, of which mysteries humans have been encountering here and there and now and then since ages – in the experiences of people like Buddha, Mahavira, Shankaracharya, Christ, Milerapa, Mira Bai, Guru Nanak, Raidas, Kabeer, Baba Fareed, Bulle Shah, Ramakrishna, Sri Aurobindo and millions like them in India and many other countries around the world.

The second phase of Indian politics would speak in the voice of Sri Aurobindo. In this second phase, cultural Hinduism of India would evolve into the universal spirituality. Even it seems likely that in the second phase, the new India may have to combat with – and convert – the cultural Hinduism into that higher and universal spirituality, which may have many serious repercussions for our present way of life, including our thinking, economy and politics. Such a comprehensive cultural and social transformation may not be palatable to many, who now live a happy life of cozy luxary of cultural Hinduism. After all, total transformation is not an easy thing. In one sentence, this total human transformation would be an integral Yoga – according one’s inclination or liking of devotion to Divine, actions devoted to Divine or devotion to knowledge of ultimate truth or reality – undertaken by humanity at large. It would a collaborative work of humanity with love, knowledge, conduct and surrender to Divine – or any of them according to one’s liking and choice. There would be no place for nationalism or any narrow consideration based on human mind.

Let the world welcome the efforts of India; let the world bear with the first phase of India’s politics and wait for its next – second – phase. In the meantime, let anyone having curiosity look into all these possibilities – possibilities that look incredible to us today. Let us dig into the writings of Sri Aurobindo and find out what he says about the destiny of human race on Earth in terms of its evolutionary journey and of the incredible possibilities waiting to open for our race. These possibilities are not an imaginary thing – a mental illusion – of a philosopher. The reality of acquisition of these incredible capabilities – capabilities that are possible for humans – is testified again and again by humans’ history in the life of individuals like Buddha, Christ and millions others like them. The only difference is that in the past they were acquired by individuals and not by our race as a whole and this time they would be acquired by our race  as a whole and not on an individual scale. This is the only difference. This is human destiny; this is the goal of humanity, towards which it has to move; this is the work, in which India has to involve itself – in its national life and its politic. What we humans are called upon to do today is to organise human society, which is made-up of its political, intellectual, economic and cultural components, in such a way that it is helpful to bring this transformation of our race.

How Sri Aurobindo’s book turned Egyptian Zackaria Moursi’s life forever!

(In the words of Zackaria Moursi)

This article was published at this website:

At the age of 23, studying on a doctoral scholarship in Germany, I had everything a young man wishes to possess: health, affluence and success. I had come two years earlier from Egypt to a different culture, but the change proved to be anything but a cultural “shock”. As a student, I had rented a room in the apartment of a highly educated woman, who, seeing how much I was taken by classical music, encouraged me to learn piano and introduced me to a German composer, living in the area, an author of some renown, who, besides piano and music, took up my education in literature and art. All this was going on parallel to my actual engineering studies. Germany was the ideal place for the intellectually insatiable person I was. Visiting the great German cathedrals and museums with my host, going to concerts, hiking in the Black Forest not far from where I lived, and making trips to adjacent European countries, I felt I was starting to live for the first time. Yet, Germany had much more in store for me….

Having been born in a well known and respected Egyptian family, I had in many ways a privileged childhood. The Islam I grew up with was tolerant, open-minded, and progressive. My grandfather and his brothers had fought against the British occupation: one was exiled to the Seychelles, another jailed in Upper Egypt, but this did not prevent a third brother from marrying an Englishwoman, nor did it prevent the family from sending some of its children to European and American schools, even if they happened to be religious.

I hardly knew my parents: my father, a successful lawyer, was constantly working, and when at home, he, like most men of his generation, was not in the habit of sharing much time with his children. My mother constantly complained from breathing difficulties and kept to bed most of the time. The care of the children was left to a nurse and other help personnel. My father had collected a marvelous library in his study: leather-bound volumes of classical Arabic literature, side by side with French and English books regularly sent to him by bookstores in downtown Cairo. I must have been seven, when I started to sneak to this otherwise rarely frequented study, shut the door behind me and lose myself in whatever, at my age, I could make out of its treasures. The study soon became my magical world, a world of adventure, heroism and beauty to which I could take refuge whenever I felt lonely.

The sunshine of my early childhood was soon to give way to mounting clouds. The 1952 revolution changed Egypt dramatically; and, in the “nationalization” wave that followed, my family lost most of its possessions. Soon after, my father died suddenly with a heart attack. With the onset of puberty, not long after that, my exile from Paradise was complete. I experienced for the first time real anguish and sorrow. A sort of chronic “bad conscience” took hold of me and made me go around with bent shoulders as if carrying a crushing load. The feeling I often had of being lifted up and soaring on wings was gone. Life became a challenge that had to be met with a great effort of will. In my college years, I studied with ferocious determination. Excellence at school was the one expectation my father had again and again stressed to his children. Unconsciously I wanted to fulfill his wish, but my more urgent need was to get a scholarship that would enable me to study abroad and to discover a wider and more stable world. At the age of twenty, my wish was granted: I completed my studies, received an engineering degree, and won scholarship to do graduate work in Germany.

So here I was in Germany avidly pursuing avenues of which I didn’t have the faintest inkling only a short time before. One day, flipping through the books of my host, I grabbed an undistinguished book with the title “Der Integrale Yoga“. Till then I had thought yoga nothing more than extreme “physical exercises” developed in India, and I looked in the book for the usual photos of yogis in impossible postures. Instead I found dense texts with long sentences and difficult Sanskrit words. The book turned out to be a compilation of texts by Sri Aurobindo and the Mother, of whom I had never heard before (translated into German by Heinz Kappes).  I put the book back on the shelf; I had anyway a huge list of other things I urgently needed to do. There was no reason for me to return to this book, but I did return to it again and again in the following weeks. It was destined to trigger a turning point in my life.

The affirmations of Sri Aurobindo and the Mother were a refreshing blend of an inconceivable spiritual fairytale with down-to-earth reports of lived experiences. They were about a “psychological” spirituality, which was different from the occult and ascetic spirituality I had read about so far. The texts were objective reports of experiences; there was in them no eagerness to convince, no promises of easy and fast rewards and no threats of terrible consequences if one chose to drop them and go other ways. There was no mention of sin or regret over past mistakes; they talked only of restoring harmony and balance and putting each thing in its right place. They taught that a soul could not be lost forever but only delayed in its growth and evolution; and that man’s goal was to participate consciously in his own evolution and to hasten it according to his capacities and means. But there was something else that attracted me to the book: I was much intrigued and perplexed by the authority and the sublime height from which Sri Aurobindo and the Mother were writing: something in their assertions seemed “simply too much”, and yet the doubter in me could not dismiss statements that sounded so authentic and true as exaggerations and pretense. I wanted to get to the bottom of it all, and I was conceited enough to take the matter as a challenge and to tell myself: “Here is a challenge for you!”

The teachings of Sri Aurobindo and the Mother filled an emptiness inside me that all my previous intellectual pursuits had not been able to fill. I finally understood that true growth should be the growth of the being as a whole, and that true knowledge was not just knowledge of the mind but also that of the heart and the soul. The goal was far and high, but the path was clearly shown; I just had to step on it and start walking.

Outwardly things were shaping up nicely for me. Inwardly the words of Sri Aurobindo and the Mother had started to ferment. And then something strange happened.

I had just finished the first half of my doctoral program and had all reasons to celebrate. Instead, I suddenly found myself in a severe depression, the kind that makes you afraid to leave bed in the morning and that haunts you with suicidal thoughts the rest of the day. No one understood what was happening, nor did I understand what was going on inside me.

In one of my most desperate moments, I remembered the Integral Yoga book. I looked at Sri Aurobindo’s photo and felt a faint but unmistakable quiver in my heart, upon which I fell into a sound sleep, something I hadn’t been able to do for quite some time. Next day I knew I was mending, and things started to change. The change was slow and hesitant at first, but I somehow managed, in a month or so, to get over my depression and to resume normal life.

A great and long adventure had started for me; for decades demolition and construction went on simultaneously inside me, and my path meandered in totally unexpected ways. My journey made me change country and career several times and meet people whom I never imagined I would meet in real life. It was not always easy to fulfill my previous commitments while aspiring to give myself fully to a new orientation and a distant aim. The discrepancy between the Ideal and the Reality was still too great, and my inner resistance created hardships. Most difficult of all, was my inability to make myself understood by those whose lives were closely bound with mine, and who were necessarily affected by my actions.

On the whole my lot was much better than that of millions of others, and I was not asking for more. Slowly the pieces of life’s huge puzzle started to fall one after the other into place. To my amazement I discovered that, despite my many meanderings and aberrations, I have landed not too far from where I always wanted to be. I started to see how every leg of the long journey had been a necessary preparation and to perceive the incredible Grace that has guided me through many detours and much stumbling to the “niche” that was all along intended for me. Life started to become simple and serene; the need for straining and effort grew less; the conflict between “Inner work” and “outer work” lost its edge; the fears and worries that had long haunted me began to fall away; and I started to grasp faintly what Sri Aurobindo must have had in mind when he wrote his “Life Divine.

I am approaching my seventieth birthday, and my hope seems increasingly justified that the exile from Paradise I experienced almost sixty years ago was not final after all.

Zackaria Moursi

Feb., 2012

Originally posted at

(Zackaria is currently engaged in translating the works of Sri Aurobindo and the Mother into Arabic.  See the website given above for some samples.)

The need to translate Sri Aurobindo and the Mother into Arabic

 By: Zackaria Moursi

Posted by on September 4, 2012 at this website:

Early in the 20th Century, in India, Sri Aurobindo had major experiences that crystallized in a new vision for humanity; at about the same time, the Mother, then living in Paris, had the same vision. They both foresaw, unknown to each other, the dawn of a new consciousness of Oneness unifying man with the entire existence, and changing him into a nobler and higher being, endowed with more knowledge and self-mastery, and thus gradually transforming earthly life to a “Life Divine”. [1] Sri Aurobindo and the Mother met in 1911, and, over more than thirty years, worked together to realize this consciousness and to bring it down to the earth.

Today, early in this 21st Century, Sri Aurobindo and the Mother are considered by thousands all over the world to be among the greatest spiritual figures in the history of mankind. The numbers of those who derive guidance from their teachings is steadily on the rise. Their works are translated into most of the major world languages; and we witness thousands of books, dissertations, radio stations, songs and videos dedicated to them. There are many communities dedicated to their teachings around the globe, most notably the budding international city of Auroville in South India, which is being modeled on their philosophy and teachings.

For all these reasons and many more, the translator finds that it is the time Sri Aurobindo and the Mother should enter the sphere of awareness of the Arabic reader.

We witness today this consciousness of Oneness penetrating, at an ever accelerating pace, the entire globe. The signs of unification are unmistakable. We experience them daily in politics and trade, in technology and science, on the web and other media, in culture and sports, and even in fashion and entertainment. Unexpected ways of living and interaction are dramatically improving the quality of life in the privileged countries of the world. The spreading of this consciousness and positive developments to encompass the entire globe, have become the only hope for saving our world, still besieged by war, environmental degradation, social inequality, famine, fundamentalism and radicalism.

A most efficient antidote for fundamentalism, oppression and violence can be found in Indian thought which has given humanity over millennia the most sublime notions of All-unity and the most vivid examples of tolerance and peaceful coexistence. Seeing the Divine everywhere and in all beings, Indian thought has always called for reverence, compassion and gentleness, not only toward other human beings, but toward all forms of animate and inanimate life. The Divine is worshipped in India, not only as the omnipotent Creator, but also as the Mother of the Universe, who not only cares for the smallest of her creations, but also feels them as part of her own being. In this worldview, violence against man, animal or nature would be violence against the Divine Mother herself. The main attitude of Indian thought towards the Divine is not just an attitude of veneration and awe, but also, and foremost, that of love and adoration. Though Sri Aurobindo and the Mother based themselves on Indian thought, they did not stop there: they were equally at home in Western thought, and in a perfect synthesis of both, they fashioned their own sublime vision that aims at realizing heaven on earth.

The teachings of Sri Aurobindo and the Mother, referred to as the Integral Yoga, are about a new consciousness and a practical psychology [3] and have nothing to do with religious ideologies, [4] nor with the renunciation of the world nor with occultism. They hold that man is a transitional being evolving to the “beyond man” or “superman”, [5] and that humans are capable of consciously taking part in, and even hastening, their own evolution. These teachings are about transforming the human being into a higher and nobler being, and they maintain that this transformation can be done methodically and without recourse to any occult powers or “miracles”. In the same way science discovers the laws governing the outer working of Nature and uses these laws to change the world, yoga discovers the laws that govern the inner workings of Nature and utilizes them to effect the spiritual transformation of man. Sri Aurobindo and the Mother did not conceal the difficulty of their yoga. They maintained that although the transformation of human nature, considered in the past to be impossible, is indeed extremely difficult, it can still be done, with some concrete results, within one human life-span.

The Integral Yoga is a yoga of self-giving to the Divine and requires not only a long preparation and an integral education of the being, but also sincerity, fortitude and one-pointed determination. It is evident that these are matters that cannot be achieved overnight. Fortunately though, their difficulty applies only to the early stages of practice. Many of those who have practiced the Integral Yoga with dedication and long enough, have testified that, in the measure that their nature was transformed, a power, greater than their own, took up the charge of their progress, so that, in advanced stages, the practice became a happy and spontaneous progression from “light to light”, and from “joy to joy”.

The aim of the Integral Yoga, is not an escape from this world to a world of peace and bliss beyond, but rather the transformation of life itself from a life beset with misery, violence, sorrow and pain, to a “Life Divine”. Nor does the Integral Yoga lay down a uniform path for everyone to follow, but teaches each to develop and walk his/her own path guided by his/her own inner Light. It does not promise rewards in this life or in a life hereafter, though rewards, unexpected and undreamt of, are sure to come.

The readers who will appreciate and benefit the most from the writings of Sri Aurobindo and the Mother are those able to see that Truth has many facets, and who are thus able to accept the validity of views other than their own. This requires from the reader a mind supple and flexible enough to recognize that the same words can carry different shades of meaning depending on their context, and on whether they are meant in a literal, metaphorical or poetical sense.

The works of Sri Aurobindo and the Mother do not disclose themselves fully on a first or a hasty reading. One has often to reread some passages and to allow oneself enough time for understanding and assimilating. Reading these works is more like studying a subject by which the learner has first to acquire the fundamentals and the terminology. [6]

The readers that follow this path will experience a noticeable change in their own consciousness, and consequently positive changes in their lives. They will find themselves pursuing their inner quest and journey free from fear and doubt. By slowly discovering the real value of things, they will be able to look with a smile upon many of life problems that had hitherto seemed to them intractable. They will learn to work with greater energy and to derive happiness from whatever they may be doing and great joy from things they did not even notice before. They will discover that they need less material things, and will yet be able to surround themselves with abundance and beauty, and to infuse their lives with serenity and meaning. They will discover that the joy of self giving far outweighs the comforts and joys they used demand from life and others. They will experience how the growing peace and silence within reflects positively on their health, and how they have become capable of avoiding and even healing many of the minor ailments that formerly troubled and upset them. All they will need to do this will be quietude, concentration and trust. And finally, they will be in a far better position to overcome their own weaknesses and resistances, and to understand the meaning of things that happens to them, and to perceive the Grace that is guiding every step of their lives.

When we follow sincerely our own calling and our own path; we arrive one day at the Supreme Truth, though we may have called it by different names and sought after it on different paths. We understand at last that we are all but different facets and manifestations of that One and Multiple Truth, and that we are, therefore, entitled to and capable of realizing it in ourselves and manifesting it in our lives.

Special Issues in translating Sri Aurobindo into Arabic
It is important that the reader acquaints him/herself with a few terms that acquire special meanings in the writings of Sri Aurobindo and the Mother such as: the Divine, Transformation, Mental Formation, Aspiration, the Vital, the Psychic, and the Subconscient. It is equally important for the readers to familiarize themselves with those terms that Sri Aurobindo has coined to express totally new concepts such as: Supermind and Overmind (which the translator has transliterated as دنياىوووس, and أوفيند وو ). These terms are briefly explained in the Glossary (posted somewhere else on this web page).

Sri Aurobindo’s and the Mother recommend flexibility in the intuition of the meanings of terms:

“The meaning [of a term] has to be taken with reference to the context. A definition ties down the meaning. One [i.e. the author] can give only an indication. In spiritual subjects, one can’t give anything more.” Sri Aurobindo, Talks with Sri Aurobindo, Volume II, March 11, 1912

“…. words (are) just a more or less clumsy transcription not only of the idea, but of what is above the idea – the principle; it doesn’t matter much whether these or those words were used (each one uses the words that suit him best)…”

The Mother, Mother’s Agenda, February 08, 1968

Sri Aurobindo and the Mother use the term “The Divine” to express the Divine Being, but also the divine attributes.

1) The Divine Being, as can be read from the following definition:

“The Divine is transcendent Being and Spirit, all Bliss and Light and divine Knowledge and Power…” Sri Aurobindo Birth Centenary Library [035529]

In another definition:

“The Divine is the Supreme Truth because it is the Supreme Being from whom all have come and in whom all are”.

Sri Aurobindo Birth Centenary Library [0351281]

2) The Divine Attributes as in the definition, as in the definition:
“This is what we mean by “Divine”5 all the knowledge we have to acquire, all the power we have to obtain, all the love we have to become, all the perfection we have to achieve, all the harmonious and progressive poise we have to manifest in light and joy, all the new and unknown splendours that have to be realised.”

Words of the Mother, Complete Works, Volume 11, 7 September 1950

Based on these quotes, the translator translates the “The Divine” either as “الألىهية “, or ” الذات الإلهية ” depending on the context.

And finally, Many dictionaries translate “The Subconscient” as ” العقووا الطوود “, and since Sri Aurobindo and the Mother speak of several kinds of inner consciousness, the translator had to translate “The Subconscient” as “الووىال الي يوول “, for lack of a better word.

May the words of Sri Aurobindo and the Mother bring the Arabic reader as much peace, strength and happiness as they have brought me, and much more…

[1] The title of one of Sri Aurobindo’s major works
[2] See:
[3] “Yoga is nothing but practical psychology”, Sri Aurobindo, Centenary Library, 22:32
[4] “I may say that it is far from my purpose to propagate any religion, new or old, for humanity in the future. A way to be opened that is still blocked, not a religion to be founded, is my conception of the matter.” Sri Aurobindo, “on Himself”, 1335, p. 125
[5] The being that will replace man in natural evolution whose mind will attain to the Supermind* which is the Truth Consciousness and that perceives the One in infinite multiplicity everywhere.
[6] A glossary of the terms is posted elsewhere on this website .

Zackaria Moursi, PhD February 2010

Under Modi, is India turning away from the brink of disaster? A prophecy made by a Yogi about India

By: Shreepal Singh

What is the worth of a prophecy! Is it not a nonsense exercise indulged in by crooks since ages? Prophecy is foretelling what would happen in future. Is it ever possible for a human being to tell in advance about the events that are going to take place in future? And more than this, is it possible to foretell about a nation, which is composed of crores of individuals? Any rational person would say it is never ever possible; it all is humbug!

Let us have a second look about this subject as a rational person. Can one foretell what would happen to a thing at a given time in future? We all do it daily. We board a train bound to a destination, foretelling it would reach by the appointed time its destination. It does reach so in 99% of the cases. We calculated and foretold about one year in advance that India’s Mars Orbiter Mission/module would reach its destination; and, it reached so. In a way, we plan all our activities for today determined by our foretelling about what would happen tomorrow. Life’s all activities are goal oriented and the goal is always an object lying in the unknown future. Unless we are able to foretell, and foretell correctly, it is not possible for life to plan in the present so that progress is achieved in the future. This type of foretelling is called prediction; and it is based on our scientific calculations, of which accuracy is vouchsafed by our uninterrupted human experience. It is not prophecy. What is the difference between a prediction and a prophecy? Let us see the difference.

All kinds of forecasting or foretelling involve an exercise that is akin to processing. This processing is nothing but the cumulative outcome of the inter-action of all the parametric conditions influencing an “object”, about which the foretelling is made. We can very well say that prediction, foretelling, forecasting and prophecy, all the four, have these elements in common: one – ascertaining “all the parametric conditions” (that would influence the object); two – knowledge or information about the “inter-action” of those conditions with the object (about which forecast is made); three – calculation of the “cumulative outcome” (of such inter-action).

Why does many a times a train bound for a destination not reach its destiny; a space rocket programmed to hone in at a particular station not reach its desired spot; or, a person making efforts to achieve a goal in life not secure the same?

The answer is simple: There are too many parametric conditions out there in Nature; it is not within the human-capacity to know all these conditions (even with the aid of all the available Super-Computers). Moreover, in laboratory these conditions may be ‘controlled’ and ‘duplicated’ again and again to test their cumulative effect; but is not possible to do so in Nature. We are not always able to “ascertain” all the parametric conditions (e.g., railroad may be broken, flooded; rocket may be pulled off way by an unknown gravitational pull; a person may miscalculate about his or her prospect; etc.). And / or, we may not know about the “inter-action” that may be involved (e.g., there may be outbreak of war disrupting train’s movement; cosmic radiation may damage navigational panels of the rocket; a person may fall ill making him or her fail in the goal). And / or, we fail to calculate the “cumulative outcome” of the influencing elements (e.g., broken or flooded railroad may even kill the passenger; rocket may be lost in the outer space; a person may win a fabulous lottery / be robbed and injured). We know so much about these conditions and calculation and, still, we know almost nothing about them.

Here lies the mystery of prophecy and its efficacy. The correctness of a prediction is tested by its fulfillment and, likewise, the accuracy of a prophecy is tested by its coming true in reality.

Science knows the truth about many things; and it admits also that it does not know about many things yet. It is only because of this admission that science is still searching and progressing. What is the ratio between the things that science knows and the things that it does not know? Science does not have any answer on this point. The reasonable speculation is that science knows very little in comparison to what it does not know. Opposite to science, there are Yogis who claim they know the secrets of this creation visible to us as universe. They claim that they can see the “parametric conditions”, “inter-action” of the elements involved and the “cumulative outcome” of this whole processing.

There is no way to verify the truthfulness of this claim of Yogis except by testing them through the realization of their prophecy in concrete reality.
It may be interesting to refer to a prophecy made by the Mother of Sri Aurobindo Ashram, Pondicherry.

Those who have read Sri Aurobindo and the Mother need no introduction of them. To those who have not heard about them, it is suffice to say that Sri Aurobindo represents the soul of spiritual India in our modern materialist age and the Mother, a disciple of Sri Aurobindo, a Divine instrument to fulfill the assigned work of her Guru and Master. Great yogis, like her, completely identify their consciousness with that of the Divine and get vision of three dimensions of time, that is, past, present and future. They envision the kaleidoscopic possibilities of events depending upon the choice people make.

The Mother saw the future of India. She told her this vision to her secretary Sri Udar Pinto, who is now no more. The date of this vision about the future of India is not known, as Sri Pinto did not indicate it. But we can guess and make some rough estimate of it. The Mother left her body in 1973 and Sri Pinto revealed the prophecy after her physical death. It might have been made some time before her death.

It is what Sri Udar Pinto says: “I will try to give here what the Mother has said about this in Her own words, as far as I can… The Mother said that India would pass through a very difficult time. One Government after another would come but each would fail in solving the problems that would face the country in greater and greater intensity. One party after another would fail. There would be an attempt at a sort of dictatorship but this too, would fail and the people would become desperate. Then, finally, there would come the breaking point and at that time, if the people were not given the right lead they would take a wrong turn and India’s soul would suffer for centuries. So they must be correctly guided at that point. This is more or less in Mother’s own words and so we can see how what she said is happening and how important it is for us to be ready.”

We can identify certain important points in time in the recent history of India and co-relate events that took place then. This spiritual vision was seen by the Mother before 1973 and at that time there was no possibility of speculating about the instability in Indian national life (which took place thereafter) or the desperate act of the imposition of emergency in India (which was done by Smt. Indira Gandhi in 1975).

Perhaps we may be justified in saying that India as a nation has seen instability, on one after another occasions; has seen our political leaders taking desperate steps by way of moving towards dictatorship. Also, perhaps, we may be justified in saying that, in spiritual significance, a breaking point had been reached in the life of India as a nation during the long UPA regime when this nation was sought to be put by its political leaders on to the path of cultural and political debauchery. Did it not amount to India “taking a wrong turn” as envisioned by the Mother? As usual, some will not agree.

In the vision, there is a warning: “At that time, if the people were not given the right lead they would take a wrong turn and India’s soul would suffer for centuries”! What do you make of these words? Where do you put Modi, after his getting a stunning victory over the UPA? Is Modi giving a right lead in the life of this nation? One may again disagree.

But one thing is certain, and perhaps there cannot be any disagreement on this, that if India, as a nation, had a culture rooted in spiritualism; if India, as a nation, had a soul; it certainly would have suffered for centuries had the UPA got its way; got its “India is an idea” imposed on this nation.

But mercifully that eventuality has been warded off. It is because the people of India are being given the right lead by Modi.

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