Page 379 - Complete Works of Dr. KCV Volume 1

Therefore somebody who has reached the centre already, and who has experienced it, he alone can do it! First you must hear of it; then having heard of it, you must speak of it, practice it and finally grow into it. As a Visishtadvaitin I may surprise you all by saying this, but I like it better, and I am willing to follow it up to the last. I gain nothing by being here.
This 'Pranasya Pranah' was the one thing called initiation. It was the breath given for a return to life. God gives this very breath to help you to get back to Him. This is the most important thing in the Vedic path, this statement of the "Pranasya Pranah". If pranayama means anything at all, it is not the inspiration and the expiration and the retention of breath; not the puraka and the kumbhaka and the rechaka. It cannot be this. For pranayama it may do something, this breathing in and out, but not for the inner development. Of course, if pranayama meant that you could inspire the Divine and expire the dross, which is within you, then that would have meant a great deal. But that can't be done. As you all know every yogi had to go through hell! Yogis have always been in difficulties, and even the devas. Even Indra himself is said to have distrusted the rishis. If you sit in a corner and contemplate, then everybody begins to be worried. The family members, father, mother, wife, they all begin to think that you are going to run away from them. And so they are worried. Others think that you are conspiring and plotting to do some evil, and so they also worry. Yogis are thus thought of as demented persons, or as neurotics. Now what do you think of a yogi brought to this level by a large number of people from eternity. What are they to do?
You see, we are inheritors of the past. But we must remember we are also the progenitors of the future. Whatever may have been our past, we must so model our present as to shape our future. I have often said that even if we cannot be gods, or become gods ourselves, let us at least aspire to become the fathers and mothers of gods. We must be producers of gods.
That is why when I became devoted to Sri Aurobindo, it was for this creation of a Divine race of beings. A race of men and women nobler, bigger, more spiritual than what we have today. A "Brahma-Vit" becomes a Brahmin, one Divine in Life. God pours Himself into such a one and he is a Brahmin. You see that the conception of a brahmin was something very different from the hereditary ideas that we have today. Not that I differ from