When I approached God at that time, I hardly had a living faith in Him. The agnostic was in me, the atheist was in me, the sceptic was in me and I was not absolutely sure that there was a God at all. I did not feel His presence. Yet something drew me to the truth of the Vedas, the truth of the Gita, the truth of the Hindu religion.

There is the physical mind which is mechanical but the awareness which is the essential character (dharma) of the mind is also to some extent present there.

The higher Truth is all the time working in us but through the lower power - Aparashakti. It is when we become conscious of the play of this higher Power then only yoga begins.

The yoga we practice is not for ourselves alone, but for the Divine; its aim is to work out the will of the Divine in the world, to effect a spiritual transformation and to bring down a divine nature and a divine life into the mental, vital and physical nature and life of humanity. Its object is not personal Mukti, although Mukti is a necessary condition of the yoga, but the liberation and transformation of the human being. It is not personal Ananda, but the bringing down of the divine Ananda - Christ's kingdom of heaven, our Satyayuga - upon the earth.

The most vital issue of the age is whether the future progress of humanity is to be governed by the modern economic and materialistic mind of the West or by a nobler pragmatism guided, uplifted and enlightened by spiritual culture and knowledge.

The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization.

A great thing would be done if all these God-visions could embrace and cast themselves into each other; but intellectual dogma and cult egoism stand in the way.