This fancy may be superbly fascinating but that would be the restive cleverness of the fickle vital and the outward senses – the delight of thought, of the critical reason on the other hand, the divine or direct experience illumines the thing-in-itself, the truth. The artificial imagination is nothing but fancy. The one is artificial imagination, the other is divine vision or direct experience. The poetic genius can manifest in two ways. Poetry, in fact, being Art, must attempt to make us see, and since it is to the inner senses that it has to address itself,-for the ear is its only physical gate of entry and even there its real appeal is to an inner hearing,-and since its object is to make us live within ourselves what the poet has embodied in his verse, it is an inner sight which he opens in us, and this inner sight must have been intense in him before he can awaken it in us. The Kavi was in the idea of the ancients the seer and revealer of truth, and though we have wandered far enough from that ideal to demand from him only the pleasure of the ear and the amusement of the aesthetic faculty, still all great poetry instinctively preserves something of that higher turn of its own aim and significance. Vision is the characteristic power of the poet, as is discriminative thought the essential gift of the philosopher and analytic observation the natural genius of the scientist. In this essays, Nolini Kanta Gupta presents example of poetry inspired from the inner sight. The essays cover five broad topics: Man and the evolution, India and her Swadharma, Education, Science and Philosophy, and Poetry and Mysticism. Throughout the many and varied domains of the human adventure, seen here in the light of Sri Aurobindo’s vision of the future, there emerges the one eternal question and dominant theme of our seeking: man past and present, man individual and collective, but always and above all, the ultimate flowering of his life upon earth.

This selection of essays, drawn from the manifold writings of Nolini Kanta Gupta, is dedicated to the youth of India, to those among her children who cherish in some part of their being an aspiration, a living flame of light that yearns towards an ever-growing perfection, a truth of being and becoming as yet vaguely surmised or only partially revealed. Never revised or published during his lifetime, they were first brought out in 1958 under the three headings established by the author: Jnana (Knowledge), Karma (Works) and Bhakti (Devotion).

Sri Aurobindo wrote these aphorisms around 1913 during the early part of his stay in Pondicherry. Brief written replies to questions asked by the instructor mentioned above. During this period the Mother digressed more and more from direct commentary on the aphorisms and used the occasions to explain the experiences she was having at the time. Replies, mostly written, a few oral, to questions written to the Mother by a young instructor of the Ashram’s physical education department. Oral replies to questions submitted beforehand in writing by the students, teachers and sadhaks of the Ashram during the Mother’s Wednesday classes at the Ashram Playground. The commentaries may be divided into four periods according to date, character and form. The Mother’s commentaries on Sri Aurobindo’s Thoughts and Aphorisms were given over the twelve-year period from 1958 to 1970.

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