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Sri Aurobindo

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The Spirit is a higher infinite of verities; life is a lower infinite of possibilities which seek to grow and find their own truth and fulfilment in the light of these verities. Our intellect, our will, our ethical and our aesthetic being are the reflectors and the mediators. The method of the West is to exaggerate life and to call down as much — or as little — as may be of the higher powers to stimulate and embellish life.
But the method of India is on the contrary to discover the spirit within and the higher hidden intensities of the superior powers and to dominate life in one way or another so as to make it responsive to and expressive of the spirit and in that way increase the power of life. Its tendency with the intellect, will, ethical, aesthetic and emotional being is to sound indeed their normal mental possibilities, but also to upraise them towards the greater light and power of their own highest intuitions.

 
Sri Aurobindo

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Spirituality is indeed the master key of the Indian mind; the sense of the infinite is native to it. India saw from the beginning, — and, even in her ages of reason and her age of increasing ignorance, she never lost hold of the insight, — that life cannot be rightly seen in the sole light, cannot be perfectly lived in the sole power of its externalities. She was alive to the greatness of material laws and forces; she had a keen eye for the importance of the physical sciences; she knew how to organize the arts of ordinary life. But she saw that the physical does not get its full sense until it stands in right relation to the supra-physical; she saw that the complexity of the universe could not be explained in the present terms of man or seen by his superficial sight, that there were other powers behind, other powers within man himself of which he is normally unaware, that he is conscious only of a small part of himself, that the invisible always surrounds the visible, the supra-sensible the sensible, even as infinity always surrounds the finite. She saw too that man has the power of exceeding himself, of becoming himself more entirely and profoundly than he is, — truths which have only recently begun to be seen in Europe and seem even now too great for its common intelligence.
She saw the myriad gods, and beyond God his own ineffable eternity; she saw that there were ranges of life beyond our present life, ranges of mind beyond our present mind and above these she saw the splendors of the spirit. Then with that calm audacity of her intuition which knew no fear or littleness and shrank from no act whether of spiritual or intellectual, ethical or vital courage, she declared that there was none of these things which man could not attain if he trained his will and knowledge; he could conquer these ranges of mind, become the spirit, become a god, become one with God, become the ineffable Brahman.

 
Sri Aurobindo
 

I firmly believe that the higher [spiritual] experience can to a certain extent be prepared for by absolute devotion in the material world to another human being. Thus from the most worldly point of view and with no comprehension of the higher life of the spirit, the lower, more terrestrial spirit makes us aware that all the treasures of this life, all that fame, wealth and health can bring are nothing beside the happiness which is created and sustained by the love of one human being for another... but as the joys of human love surpass all that riches and power may bring a man, so does that greater spiritual love and enlightenment, the fruit of that sublime experience of the direct vision of reality which is God's gift and grace, surpass all that the finest, truest human love can offer.

 
Aga Khan III
 

What, then, is depression? It is hysteria of the spirit. There comes a moment in a person’s life when immediacy is ripe, so to speak, and when the spirit requires a higher form, when it wants to lay hold of itself as spirit. As immediate spirit, a person is bound up with all the earthly life, and now spirit wants to gather itself together out of this dispersion, so to speak, and to transfigure itself in itself; the personality wants to become conscious in its eternal validity. If this does not happen, if the movement is halted, if it is repressed, then depression sets in. Either/Or II p. 188-189

 
Soren Aabye Kierkegaard
 

Spirituality is not necessarily exclusive; it can be and in its fullness must be all-inclusive.
But still there is a great difference between the spiritual and the purely material and mental view of existence. The spiritual view holds that the mind, life, body are man's means and not his aims and even that they are not his last and highest means; it sees them as his outer instrumental self and not his whole being. It sees the infinite behind all things finite and it adjudges the value of the finite by higher infinite values of which they are the imperfect translation and towards which, to a truer expression of them, they are always trying to arrive. It sees a greater reality than the apparent not only behind man and the world, but within man and the world, and this soul, self, divine thing in man it holds to be that in him which is of the highest importance, that which everything else in him must try in whatever way to bring out and express, and this soul, self, divine presence in the world it holds to be that which man has ever to try to see and recognise through all appearances, to unite his thought and life with it and in it to find his unity with his fellows. This alters necessarily our whole normal view of things; even in preserving all the aims of human life, it will give them a different sense and direction.

 
Sri Aurobindo
 

I do not think the resemblance between the Christian and the merely imaginative experience is accidental. I think that all things, in their own way, reflect heavenly truth, the imagination not least. "Reflect" is the important word. This lower life of the imagination is not a beginning of, nor a step toward, the higher life of the spirit, merely an image.

 
C. S. Lewis
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