Joga i duhovni život.Putovanje duše Indije

Deo prvi: Duhovni i filozofski eseji

Čovek i Bog

Kao što je Bog na nebu, tako je i na Zemlji. On je ovde, tamo i svuda. Svako ljudsko biće ima sopstvenog Boga. Nema ljudskog bića bez Boga. Potpuni ateista ne veruje u Boga. Ali, na sreću, on veruje, tačnije rečeno, on mora da veruje u određenu ideju, određenu predstavu o poretku ili haosu. I sama ta ideja, sama ta predstava, nije ništa drugo do Bog.

Sloboda, potpuna sloboda, mora biti data svakom pojedincu da otkrije svoj sopstveni put. Greške na putu duhovnosti nisu uopšte za žaljenje, jer su greške samo manje istine. Mi ne idemo od laži ka istini. Mi idemo od manje ispoljene istine ka u punoj meri ispoljenoj istini.

Dok ne ostvarimo Boga i ne postanemo jedno sa Bogom, mi moramo da Ga zovemo Učiteljem, Vodičem, Prijateljem i tako dalje. Naš stav prema Njemu razlikuje se u zavisnosti od našeg odnosa prema Njemu. Najvažnije je da volimo Boga kao da je potpuno naš. Naša iskrena ljubav prema Bogu spontano će nas nadahnuti da Ga obožavamo.

Ovde moramo da znamo kakva nam vrsta obožavanja odgovara, koja vrsta je u skladu sa razvojem i sklonostima naše duše. Ostvarenje apsolutnog jedinstva sa Bogom je najviši oblik obožavanja. Odmah ispod njega je meditacija. Mesto ispod nje zauzimaju molitve i prizivanja. Najniži oblik obožavanja Boga je obožavanje Boga u ovozemaljskim stvarima.

Kad mislim da su flauta i Flautista dve različite stvari, ja mislim o sebi kao o Božijem slugi, a o Njemu kao o mom gospodaru. Kad osećam da je flauta deo Učiteljeve svesti, onda osećam da sam Božije dete, a da je Bog moj Otac. Najzad, kad spoznam da su flauta i Flautista jedno te isto, Flautista se javlja kao Duh, a ja kao Njegova Sila Stvaranja.

Čovek mora da ostvari Boga ovde na Zemlji. Veliki indijski pesnik Kabir je rekao:

> „Ako ne raskineš svoje okove dok živiš, kakva je nada izbavljenja u smrti?

> Ako se On nađe sada, biće nađen i tada;

Sestre i braćo, ne tonite u bezdan očajanja čak i ako u ovom trenutku nemate jasnu težnju za ostvarenjem Boga. Samo počnite svoje putovanje naviše, unutra i napred – naviše da vidite Božiji San, unutra da posedujete Božiji San, napred da postanete Božiji San. Taj San je San o apsolutnom Ispunjenju.

Ima bezbroj onih koji kreću putem unutrašnjeg života tek pošto prime bezbrojne udarce ili pošto su dugo lutali uzduž i popreko bespućima života. Zato je zaista srećan i blagosloven onaj ko položi svoje telo, um, srce i dušu – poput cvetova – pred Božija Stopala pre nego što ga takvi udarci zadese. Istina je da gusti oblaci svetovnosti prekrivaju naš još uvek neprosvetljeni um. Isto je tako istina da vulkan tragaočeve koncentracije i hidrogenska bomba njegove meditacije mogu da unište i uništiće te oblake, vekovnu maglu Neznanja.

Dopustite mi da kažem nešto o onima koji su u braku i imaju velike porodične odgovornosti. Na vaše krajnje zaprepašćenje, sve te odgovornosti preobraziće se u zlatne prilike onog trenutka kad pokušate da vidite Boga u svojoj deci, onog trenutka kad shvatite da služite Boga svojim žrtvovanjem. Neumorno i spontano žrtvovanje žene nema premca po svojoj sposobnosti da ispuni svog muža, da ga božanski učvrsti u beskrajnom prostranstvu materijalnog, da uzdigne njegovu svest u carstvo Duha. Muževljevo obećanje nema premca po svojoj sposobnosti da prožme dušu svoje žene Mirom Onostranog, da dozove njeno srce večno blistavom Suncu Beskonačnosti, da preobrazi njen život u Pesmu Besmrtnosti. A oni koji su samci mogu biti sigurni da su izdvojeni da bi najbrže trčali duhovnim putem. Nerazdvojni su njihova težnja i Božije Nadahnuće.

Kad pokušamo da pogledamo duboko unutra, kad pokušamo da živimo unutrašnji život, možda ćemo na svakom koraku naići na teškoće. Mi vapimo: „Gledaj, Bože, sada kada smo se okrenuli Tebi, toliko puta smo stavljeni na probu!“ Ne nalazeći izlaza, postajemo zbunjeni. Ali, zašto bismo bili? Sigurno se sećamo da smo u životu imali nevolja. Pre nego što smo se upustili u duhovni život, utučenost nam je bila stalni pratilac. Sada smo u boljem položaju bar utoliko što smo u stanju da prepoznamo divljeg tigra svetovnosti. Hajde da smatramo uznemirenost i slabost ispitima.

Zašto bi nas Bog stavljao na probu? On ne čini ništa slično. On nas, pošto je Milosrdan, upozorava na neposrednu opasnost. Ali, ako ta upozorenja smatramo ispitima, da bismo ih položili, moramo da se molimo Bogu. Ako samo mislimo o teškoćama i opasnostima, nikako ne možemo položiti ispit. Da bismo položili ispit u školi, moramo da se dobro potrudimo da učimo. Slično tome, da bismo položili neki unutrašnji ispit, moramo da steknemo više iskrenosti i da podstičemo plamen težnje.

Tokom meditacije, moramo da budemo veoma pažljivi. Povremeno um želi da se upusti u neke svetovne i emocionalne ideje i misli, ali mi ne smemo dopustiti umu da to čini. Tokom meditacije, sve je intenzivno, pa ako se prepustimo zlim mislima, posledice postaju ozbiljnije i opasnije nego što bi inače bile. Čim um podlegne mislima u kojima popuštamo sebi, mi postajemo slabiji. U samoj je prirodi našeg nižeg uma da nas obmanjuje. Ali, uvek će nam u pomoć priteći naše suze i uspinjući plamenovi našeg srca.

Čovek i Bog su jedno. Svi ljudi pripadaju istoj porodici. Svi smo mi jedno. Pravi tragalac ne sme slušati besmislene argumente skeptika. Njihovo duhovno znanje je bezvredno. Oni ne shvataju da nesvesno paradiraju svojom čistom glupošću. Oni kažu: „Ako smo svi jedno, kako to da ti imaš glavobolju, a ja nemam? Kad se ja najedem, kako to da ti nisi sit?“ Odgovorimo im tako što ćemo ih upitati, kako to da ih, kad povrede nogu, ne boli i glava, iako su oboje deo istog tela? Univerzalna svest je u svima nama. Ako mi nismo toga svesni, to ne znači da ona ne postoji. Moje telo pripada meni. Ali, osećam li bol u nozi kada me spopadne glavobolja? Ne. A ako sam svestan Božanske Svesti koja prožima celo moje telo, nema sumnje da ću osećati isti bol u čitavom telu. U ovom primeru je moja glava individualna duša, a celo moje telo je kolektivna duša. Da bismo osetili da je čitav svet naš, najpre moramo da osetimo da je Bog sasvim naš.

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Čovek je Dah Beskonačnosti.

Naš Cilj je u nama

U fizičkom svetu, majka govori detetu ko je njegov otac. U duhovnom svetu, naša težnja nam govori ko je naš Bog. Ko je Bog? Bog je beskrajna Svest. On je takođe i samoprosvetljujuća Svetlost. Nema ljudskog bića koje u sebi nema tu beskrajnu Svest i tu samoprosvetljujuću Svetlost.

Ako hoćemo da vidimo bilo šta u spoljašnjem svetu, osim što držimo oči otvorene, potrebna nam je svetlost – bilo Sunčeva, bilo električna, bilo neka druga vrsta svetlosti. Ali, u unutrašnjem svetu nam takva svetlost ne treba. Čak i sa zatvorenim očima možemo da vidimo Boga, samoprosvetljujuću Svetlost.

Bog nije nešto što dobijamo spolja. Bog je upravo ono što može da se razvije iznutra.

U običnom životu, svako ljudsko biće ima milion pitanja. U duhovnom životu, osvane dan kad čovek oseti da vredi postaviti samo jedno pitanje: “Ko sam ja?” Odgovor nad odgovorima glasi: “Ja nisam telo, ja sam Unutrašnji Pilot”.

Kako to da čovek ne poznaje sebe, a to je nešto što bi trebalo da mu bude najlakše? On ne poznaje sebe baš zato što se poistovećuje sa egom, a ne sa svojim pravim Ja. Šta ga primorava da se poistoveti sa tim pseudo-ja? Neznanje. A šta mu kaže da pravo ja nije i nipošto ne može biti ego? Njegova potraga za samim sobom. U najvećim dubinama svog srca on vidi svoje pravo Ja, svog Boga. Na kraju se to viđenje mora pretvoriti u postajanje.

Nedavno mi je jedan moj učenik rekao: „Ne mogu da mislim na Boga. Moj um postaje uznemiren“.

„Šta onda radiš?“ pitao sam ga.

„Pa, naprosto razmišljam o sveu.“

„Sad mi reci: kad misliš o svetu sa svim njegovim aktivnostima, možeš li da na sekund pomisliš na Boga?“

„Ne, nikako.“

„Pa, moj mladi prijatelju, nije li besmisleno da uznemirenost odvlači tvoj um od Boga kad misliš na Boga, a kada se opijaš svetovnim uživanjima, da ta ista uznemirenost ne odvuče tvoj um i ne položi ga pred Božija Stopala? Ne, ne treba da bude tako. Ako je tvoja glad za duhovnom hranom iskrena, ta ista uznemirenost, a možeš je nazvati i 'nelagoda', brzo i dinamično će poneti tvoj um i postaviti ga u tvoje srce, gde može da se napaja Nektarom božanskog Mira i Zadovoljstva.

Budi siguran da tvoj um ne može da radi dve stvari istovremeno. Ako misliš na Boga sa čvrstom verom, ako u tvom srcu gori plamen težnje, spoljašnji majmun-uznemirenost neće se usuditi da te dotakne, a kamoli da te uštine ili ujede. Ne možeš sa punom pažnjom istovremeno da gledaš svoja oba ramena. Slično tome, kad jasno vidiš Boga unutar sebe, ne možeš da vidiš tigra neznanja spoljašnjeg sveta.“

Najpre moramo da vidimo ego, potom da dodirnemo i uhvatimo ego i na kraju da preobrazimo ego. U duhovnom životu, kad ego uđe u nas i smeta nam, treba da mislimo o sebi kao o Bramanu, Jednom bez ičega drugog, i treba da osećamo da smo sveprožimajuća Svest. Tada ego bledi u ništavilo.

Svi mi znamo da um igra važnu ulogu u našem spoljašnjem životu, kao i u našem duhovnom životu. Zato ne smemo odbaciti um. Umesto toga treba da uvek budemo svesni uma. Um postane uznemiren, ali to ne znači da treba da stalno kažnjavamo um. Ako domaćin sazna da je njegov stari sluga odnedavno počeo da krade, on ga neće odmah otpustiti. Još uvek se dobro seća nekadašnje iskrenosti i posvećenosti tog sluge. On čeka i posmatra kradom i bez brige, osećajući da će njegov sluga okrenuti novi list. U međuvremenu, sluga postaje svestan da je gazda saznao za njegovo loše ponašanje, pa prestaje da krade. On ide i korak dalje: da bi zadovoljio svog gospodara, radi još iskrenije i posvećenije nego što je radio nekad. Slično tome, kad postanemo svesni nervoznih aktivnosti i trikova uma, treba da neko vreme budemo tihi i da sasvim bezbrižno posmatramo um. Neće proći mnogo, i videćemo kako će se naš um, lopov, postideti svog ponašanja. Ne smemo zaboraviti da za to vreme treba da mislimo o sebi kao o duši, a ne kao o telu, jer jedino duša može da gospodari umom. Jedino je duša naš istinski identitet. U određenom času, um će početi da sluša zapovesti duše.

Delovanje i nedelovanje. Prema Giti, mi treba da vidimo delovanje u nedelovanju i nedelovanje u delovanju. Šta to znači? To znači da dok delujemo treba da u sebi osećamo more mira i vedrine. Kada nismo aktivni, treba da u sebi osećamo generator kreativne energije. Hajde da ne mislimo o delima kao o nečem našem. Ako budemo činili tako, naša dela biće stvarnija i efikasnija. Kad sluga kuva za gospodara, on to radi najbolje što može. Zašto? Da bi zaslužio uvažavanje i naklonost svog gospodara. Slično tome, ako radimo da bismo udovoljili našoj duši, Unutrašnjem Pilotu, moći ćemo da delujemo krajnje posvećeno i krajnje uspešno.

Naš mir je u nama

Mir je večan. Nikad nije suviše kasno da imamo mir. Uvek je pravo vreme za to. Mi možemo da učinimo svoj život zaista plodonosnim ako se ne odvajamo od svog Izvora, a to je Mir Večnosti.

Najveća nesreća koja može da zadesi neko ljudsko biće je da izgubi svoj unutrašnji mir. Nijedna spoljašnja sila mu ga ne može oduzeti. Oduzimaju mu ga njegove sopstvene misli, njegova sopstvena dela.

Naša najveća zaštita nisu naša materijalna dostignuća i rezerve. Sve blago ovog sveta bezvredno je u odnosu na našu božansku dušu. Naša najveća zaštita je u sjedinjenju naše duše sa svehranećim i sveispunjujući Mirom. Naša duša živi u Miru i živi za Mir. Ako živimo život mira, uvek smo bogati i nikad nismo siromašni. Naš unutrašnji mir je bezgraničan; kao beskrajno nebo, on obuhvata sve.

Dugo smo se borili, mnogo smo patili, daleko smo putovali. A lice mira se još uvek krije od nas. Možemo ga otkriti samo ako se dugi niz naših želja izgubi u Volji našeg Gospoda Svevišnjeg.

Mir je život. Mir je Blaženstvo večno. Brige – mentalne, vitalne i fizičke – zaista postoje. Međutim, od nas zavisi hoćemo li ih prihvatiti ili odbaciti. Budite sigurni da one nisu neizbežne činjenice života. Pošto je naš Svemogući Otac Sav Mir, i naše zajedničko nasleđe je Mir. Greška velika kao Himalaji je ako proširujemo ionako široki put budućeg kajanja time što zloupotrebljavamo i zanemarujemo zlatne prilike koje nam se nude. Moramo se odlučiti ovde i sada, usred naših svakodnevnih aktivnosti, da se srcem i dušom bacimo u More Mira. Vara se onaj ko misli da će mir sam od sebe ući u njega na kraju njegovog životnog puta. Nadati se da ćemo postići mir bez duhovnosti ili meditacije znači očekivati vodu u pustinji.

Da steknemo duševni mir, suštinski je važna molitva. Moliti se Bogu za mir sa punom koncentracijom i usredsređenom posvećenošću makar i pet minuta od veće je važnosti nego provoditi duge sate u bezbrižnoj i lagodnoj meditaciji. A kako da se molimo? Sa suzama u svojim srcima. Gde da se molimo? Na usamljenom mestu. Kada da se molimo? Onda kad naše unutrašnje biće želi da se molimo. Zašto da se molimo? To je pitanje nad pitanjima. Moramo da se molimo ako hoćemo da Bog ispuni naše težnje. Šta još možemo da očekujemo od Boga povrh toga? Možemo da očekujemo da će On učiniti da razumemo sve: sve u ničemu i ništa u svemu, Punoću u Praznini i Prazninu u Punoći.

Moramo uvek da pravimo razliku. Treba da osetimo da je spoljašnji svet koji nam privlači pažnju prolazan. Da bismo imali nešto večno, da bismo u životu stekli oslonac čvrst kao stena, treba da se okrenemo Bogu. Drugog izbora nema. A nema boljeg trenutka da načinimo taj preokret nego što je to trenutak kada se osećamo najbespomoćniji.

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Bolje je razviti duh predanosti svoga ja.

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Mir stičemo tek kad potpuno prestanemo da nalazimo mane drugima. Treba da osetimo da je čitav svet sasvim naš. Kad posmatramo greške drugih, mi ulazimo u njihove nesavršenosti. To nam ni najmanje ne pomaže. Za divno čudo, što dublje zaranjamo, to nam jasnije postaje da su nesavršenosti drugih naše sopstvene nesavršenosti, ali u drugim telima i umovima. Za razliku od toga, ako mislimo na Boga, Njegova Samilost i Njegova Božanstvenost šire našu unutrašnju viziju Istine. U potpunosti svog duhovnog ostvarenja moramo doći dotle da prihvatimo čovečanstvo kao jednu porodicu.

Ne smemo dopustiti našoj prošlosti da nas muči i da uništava mir našeg srca. Naša sadašnja dobra i božanska dela lako mogu da se suprotstave našim lošim i nebožanskim delima iz prošlosti. Ako greh ima moć da nas natera u plač, nema sumnje da meditacija ima moć da nam pruži radost, da nas obdari božanskom Mudrošću.

Ko je sposoban za jogu?

Duhovna sposobnost može se odrediti na osnovu našeg osećanja jedinstva, naše želje za jedinstvom. Najmanja kap ima pravo da oseća da je beskrajni okean sasvim njen, ili da plače za tim da okean postane njen. Isti je slučaj i sa individualnom dušom i sa Univerzalnom Dušom.

Gde je Bog, a gde sam ja? Bog je na trećem spratu, a ja sam na prvom spratu. Ja se penjem na drugi sprat. On silazi na drugi sprat. Tu se srećemo. Ja ne propuštam da operem Njegova Stopala suzama mog blaženstva. On ne propušta da me smesti u Svoje Srce beskrajne Samilosti.

Šta je joga? Joga je pobeda nad sobom. Pobeda nad samim sobom je ostvarenje Boga. Onaj ko upražnjava jogu čini dve stvari u isti mah: on pojednostavljuje ceo svoj život i stiče slobodan pristup Božanskom.

U oblasti joge nikada se ne možemo pretvarati. Naša težnja mora da zvuči istinito. Čitav naš život mora da zvuči istinito. Ništa nije nemoguće za revnosnog tragaoca. Viša Moć vodi njegove korake. Božija nepokolebljiva Volja njegova je najsigurnija zaštita. Bez obzira koliko dugo ili koliko mnogo je u zabludi, on ima sva prava da se vrati svom duhovnom domu. Njegova težnja je uspinjući plamen. Taj plamen ne dimi i ne treba mu gorivo. On je dah unutrašnjeg života. On vodi tragaoca obalama Zlatnog Onostranog. Aspirant, na krilima svoje težnje, leti u predele Transcendentalnog.

Bog je Beskrajan i Bog je Sveprisutan. Za pravog aspiranta, to je više od pukog verovanja. To je jedina Stvarnost.

Hajde sada da usmerimo svoju pažnju na duhovni život. Pogrešna je predstava da je duhovni život život pokora i postelja od trnja. Ne, nipošto! Mi smo došli od Blaženog. Blaženom ćemo se i vratiti sa spontanom radošću života. To nam izgleda teško, zato što udovoljavamo svom egu. To nam izgleda neprirodno, zato što gajimo svoje sumnje.

Ostvarenje Boga je cilj našeg života. To je takođe naše najplemenitije nasleđe. Bog je istovremeno i naš Otac i naša Majka. Kao Otac, on posmatra; kao Majka, on stvara. Kao dete, mi nikad nećemo prestati da tražimo od naše Majke, kako bismo mogli da zadobijemo njenu Ljubav i Naklonost. Koliko dugo majka može da zanemaruje plač svoga deteta? Ne zaboravimo da ako ima ikoga na ovom svetu na koga sva ljudska bića imaju puno pravo, to je majčinski aspekt Božanskog. Ona je jedina snaga naše zavisnosti; ona je jedina snaga naše nezavisnosti. Njeno Srce, dom beskonačnosti, večito je otvoreno za svakog pojedinca.

Sada treba da se upoznamo sa osam značajnih koraka koji vode tragaoca njegovom cilju. Ti koraci su: jama, samokontrola i moralno samoodricanje; nijama, strogo vođenje računa o ponašanju i karakteru; asana, razni telesni položaji koji nam pomažu da uđemo u višu svest; pranajama, sistematsko disanje da bismo obuzdali um; pratjahara, povlačenje od života čula; darana, stalna usmerenost naše svesti na Boga, koju prate i svi delovi tela; djana, meditacija, neumorni ekspresni voz koji hita ka Cilju; i samadi, trans, kraj igre Prirode, potpuno stapanje individualne svesti sa beskrajnom Svešću Transcendentalnog Svevišnjeg.

Snaga predanosti

Ljudska individualnost viče u tami. Zemaljska sloboda plače u pustinjama života. Ali apsolutna predanost svuda peva o božanskoj Individualnosti i Slobodi u Krilu Svevišnjeg.

U predanosti otkrivamo duhovnu moć pomoću koje možemo da postanemo ne samo oni koji vide Istinu, već i vlasnici Istine. Ta Istina je svemoguća Moć. Ako budemo mogli da se predamo u potpunoj tišini, mi sami ćemo postati Stvarnost Stvarnog, Život Živućeg, Središte prave Ljubavi, Mira i Blaženstva. Postaćemo neuporedivi blagoslov za sebe same.

Lepo dete privlači našu pažnju. Mi ga volimo zato što nam osvaja srce. Ali, tražimo li od njega išta zauzvrat? Ne! Mi ga volimo zato što je ono predmet ljubavi; ono je drago. Na isti način mi možemo i treba da volimo Boga, jer je On najdraže Biće. Spontana ljubav prema Božanskom je predanost, a ta predanost je najveći dar u životu. Zato što, kad se predamo, Božansko nam u tren oka daje beskrajno više nego što bismo tražili.

Predanostje duhovno čudo. Ona nas uči kako da vidimo Boga zatvorenim očima, kako da razgovoramo sa Njim a da ne otvaramo usta. Strah ulazi u naše biće jedino kad povučemo svoju predanost od Apsoluta.

Predanost je razvoj. Ona je razvoj našeg tela, uma i srca u Sunce božanske Punoće u nama. Predanost tom Suncu je najveća pobeda života. Pas neuspeha ne može nas dostići kada smo u tom Suncu. Princ Zla ne može da nas dotakne kad ostvarimo i zasnujemo naše jedinstvo sa tim večno životnodajućim Suncem.

Predanost i svesrdnost igraju se zajedno, jedu zajedno i spavaju zajedno. Njihova je kruna pobede. Kalkulisanje i sumnja igraju se zajedno, jedu zajedno i spavaju zajedno. Njihova je sudbina osuđena na razočaranje, osuđena na neuspeh.

Indija je zemlja predanosti. Ta predanost nije slepo potčinjavanje, nego posvećenost čovekovog ograničenog sopstva čovekovom neograničenom Sopstvu. U Mahabharati ima mnogo priča koje govore o predanosti. Sve one sadrže veliku duhovnu istinu. Ispričaću vam kratku, ali veoma inspirativnu i poučnu priču o Draupadi, koja je bila kraljica Pandava. Dok je zli Dušašana nemilosrdno pokušavao da je razodene, ona se molila Gospodu da je spase. Pa ipak je sve vreme čvrsto držala rukama svoju odeću. Njena predanost nije bila potpuna i molitva joj nije bila uslišena. Dušašana je nastavljao da pokušava da skine odeću nesrećnoj kraljici. Ali, u jednom trenutku je Draupadi pustila svoju odeću i počela da se moli Gospodu sa sklopljenim rukama: „O Gospode moga srca, o Kormilaru mog života, neka se ispuni Tvoja Volja“, molila se ona. I gle snage njene apsolutne predanosti! Božije ćutanje se prekinulo. Njegova Milost je obasula Draupadi. Dok je Dušašana pokušavao da joj skine sari, uvideo je da je on beskrajan. Njegov ponos je bio skršen.

Božija sveispunjujuća Milost spušta se samo kad se čovekova bezuslovna predanost uspne.

Naša predanost je krajnje dragocena stvar. Jedino je Bog zaslužuje. Mi možemo da ponudimo našu predanost nekom pojedincu, ali samo da bismo ostvarili Boga. Ako je taj pojedinac dosegao svoj Cilj, on može da nam pomogne na našem duhovnom putovanju. Ali, ako ponudimo sebe nekom samo da bismo udovoljili toj osobi, onda činimo ogromnu grešku. Trebalo bi da sebe bezrezervno ponudimo Gospodu u toj osobi.

Sve što činimo treba da činimo da udovoljimo Bogu, a ne da dobijemo aplauz. Naša dela su i suviše tajna i sveta da bismo ih pokazivali drugima. Ona su namenjena našem napretku, dostignućima i ostvarenju.

Nema granice našoj predanosti. Što se više predajemo, to više moramo da se predamo. Bog nam je dao sposobnost. On traži ispoljavanje od nas u skladu sa našom sposobnošću. Ipoljavanje koje prevazilazi našu sposobnost Bog nikad nije tražio i nikad neće tražiti.

Meditacija: Individualna i kolektivna

Pomoću meditacije duša postaje potpuno svesna svoje evolucije na svom večnom putovanju. Pomoću meditacije mi vidimo kako se oblik razvija u Bezoblično, konačno u Beskonačno; a vidimo i kako se Bezoblično razvija u oblik, a Beskonačno u konačno.

Meditacija govori. Ona govori u tišini. Ona otkriva. Ona otkriva aspirantu da su materija i duh jedno, da su imanentno i transcendentno jeno. Ona otkriva da život nipošto ne može biti puko trajanje od sedamdeset ili osamdeset godina između rođenja i smrti, već da je on sama Večnost. Naše rođenje je značajan događaj u samom Božijem postojanju. A isti je slučaj i sa našom smrću. Prilikom našeg rođenja, život živi u telu. Prilikom naše smrti, život živi u duhu.

Meditacija: individualna i kolektivna. Kao što su pojedinac i kolektiv u suštini jedno, tako je i meditacija, individualna i kolektivna, u suštini jedno. Mi smo Božija deca. Naše telo kaže da smo mi ljudski. Naša duša kaže da smo božanski.

Bez obzira da li smo ljudski ili božanski, mi smo jedno, neizbežno i večno. Mi smo nerazdvojni delovi celine. Mi upotpunjujemo celinu.

Ogroman je okean. Ti vidiš jedan njegov deo. On vidi jedan njegov deo. Ja vidim jedan njegov deo. Ali, čitavo prostranstvo okeana daleko je van našeg vidnog polja. Naš vid je ograničen. Ipak, delovi koje svako od nas vidi nisu odvojeni i ne mogu se odvojiti od čitavog okeana.

Šta stvara jedan orkestar? On stvara simfonijsko jedinstvo. Razne note raznih instrumenata čine simfoniju. Kao što svaki instrument svira sopstvene note, tako i svaki pojedinac može da meditira na svoj način. Ali, na kraju će svi stići do istog cilja i do osnovne spoznaje jedinstva. A ta spoznaja nije ništa drugo do oslobođenje – oslobođenje od vezanosti, neznanja i smrti.

Tat twam asi. „To si ti“. Ovo je, zaista, tajna koja se može otkriti tokom meditacije. Ovo „Ti“ nije spoljašnji čovek. Ovo „Ti“ je naša duša, naša unutrašnja božanstvenost. Naša neprosvetljena i nebožanska priroda pokušava da nas navede da osetimo da je telo sve. Naša prosvetljena i božanska priroda čini da osećamo da je naša duša, koja nema ni početka ni kraja, sve. Zaista, duša je dah našeg postojanja i na Nebu i na Zemlji.

Znanje o sebi i univerzalno Znanje nisu dve različite stvari. Sve u ovom univerzumu postaje naše kad spoznamo svoje Sopstvo. A šta je taj univerzum? On je spoljašnji izraz naših unutrašnjih dostignuća. Mi smo svoji sopstveni spasitelji. Naše spasenje je u nama. Mi smo oni koji moraju da rade za svoje spasenje. Mi sami stvaramo sopstvenu sudbinu. Kriviti druge za nepovoljne okolnosti naših života ne priliči našem dostojanstvu. Na nesreću, taj čin okrivljavanja drugih je jedna od čovekovih najstarijih bolesti. Adam je krivio Evu za svoje iskušenje. Jadna Eva, šta je mogla? I ona je okrivila nekog drugog. Ne, to ne smemo da radimo. Ako je delo naše, onda je i odgovornost naša. Pokušati da izbegnemo posledice naših dela naprosto je besmisleno. Ali, mudro je osloboditi se od toga da pravimo greške; to je pravo prosvetljenje. Iskušenja i patnje su u nama i oko nas. Mi naprosto treba da ih ignorišemo. Ako to ignorisanje ne pomogne, moramo da se suočimo sa njima. Ako ni to nije dovoljno, moramo da ih pobedimo sada i ovde. Najveći problem je kako da pobedimo iskušenja i patnju. Mi ih možemo pobediti jedino našom stalnom težnjom i meditacijom. Za to nema zamene, nema alternative.

Od meditacije, koja je duboka i usredsređena, dobijamo duhovno znanje i čistu posvećenost, koji deluju ne samo istovremeno, već i usaglašeno. Put bakti, posvećenosti, i put džnane, znanja, na kraju nas vode do istog cilja. Posvećenost nije slepa vera. To nije besmisleno vezivanje za naša unutrašnja osećanja. Ona je neuporediv proces duhovnog razvoja. Znanje nije nešto suvoparno. Ali, ono nije ni agresivna moć. Znanje je hrana koja osnažuje naše zemaljsko i nebesko postojanje. Posvećenost je Blaženstvo. Znanje je Mir. Našem srcu je potrebno Blaženstvo, a našem umu je potreban Mir, baš kao što smo i mi potrebni Bogu da ispolji Sebe, a Bog je potreban nama da bismo ispunili sebe.

Meditacija: individualna i kolektivna. Lako je meditirati individualno. Aspirant je srećan, jer niko treći ne stoji između njega i Božije Milosti. Lako je meditirati kolektivno. Učenik se, naravno, raduje kada uči sa drugima u istom razredu. Aspirant je takođe srećan, jer ga iskrena težnja drugih tragalaca može inspirisati.

Istina, pri individualnoj meditaciji ima teškoća, jer aspiranta može da spopadne lenjost. Istina, ima teškoća pri kolektivnoj meditaciji, jer ima velikih šansi da neznanje i slabost drugih mogu nesvesno da napadnu aspirantovo telo, um i srce.

Bilo da meditiramo individualno ili kolektivno, jednu stvar moramo apsolutno da učinimo: moramo da meditiramo svesno. Ako ulažemp nesvestan napor, to je kao da teramo sebe da igramo fudbal na silu. Čovek igra, ali ne oseća radost. Svesni napor je kao kad smo krajnje voljni da igramo fudbal. Tada se stvarno radujemo. Slično tome, svesna meditacija nam donosi unutrašnje Blaženstvo iz duše.

Ima li vaša duša posebnu misiju?

Maja, iluzija ili zaborav, navodi vas da osećate da ste konačni, slabi i bespomoćni. To nije tačno. Vi niste telo. Vi niste čula. Vi niste um. Oni su svi ograničeni. Vi ste duša, koja je neograničena. Vaša duša je beskrajno moćna. Vaša duša prkosi vremenu i prostoru.

Možete li uopšte spoznati svoju dušu? Možete li biti potpuno svesni svoje duše i biti jedno sa njom? Svakako da možete; jer zapravo vi i niste ništa drugo do duša. Upravo vaša duša predstavlja prirodno stanje svesti. Ali, sumnja čini teškom spoznaju duše. Sumnja je čovekova besplodna borba u spoljašnjem svetu. Težnja je tragaočevo plodno poverenje u unutrašnjem svetu. Sumnja se bori i bori. Na kraju sama sebe uništava. Težnja leti naviše do najvišeg. Na kraju svog putovanja stiže do Cilja. Sumnja se zasniva na spoljašnjem posmatranju. Težnja se zasniva na unutrašnjem iskustvu. Sumnja se završava neuspehom, jer ona živi u ograničenom fizičkom umu. Težnja se završava uspehom, jer živi u uspinjućoj duši. Život težnje je život Mira. Život težnje je život Blaženstva. Život težnje je život božanskog Ispunjenja.

Da bi saznali koja je vaša posebna misija, treba da zaronite duboko u sebe. Nada i hrabrost moraju vas pratiti na vašem neumornom putovanju. Nada će probuditi vašu unutrašnju božanstvenost. Hrabrost će dovesti do procvata vaše unutrašnje božanstvenosti. Nada će vas nadahnuti da sanjate o Transcendentalnom. Hrabrost će vas nadahnuti da ispoljite to Transcendentalno ovde na Zemlji.

Da bi osetili šta je vaša posebna misija, treba stalno da stvarate. To što stvarate je nešto što ćete na kraju postati. Nakon svega, doći ćeš do spoznaje da vaše stvaranje nije ništa drugo do vaše samootkrovenje.

Istina je, ima onoliko misija koliko i duša. Ali, sve te misije se ispunjavaju tek nakon što duše dostignu određeni stepen savršenstva. Ovaj svet je božanska igra. Svaki učesnik doprinosi njenoj uspešnosti. Uloga sluge isto je toliko značajna koliko i uloga gospodara. U savršenstvu svake individualne uloge leži kolektivno ispunjenje. A istovremeno, to individualno ispunjenje postaje savršeno jedino kada pojedinac uspostavi neraskidivu vezu i spozna svoje jedinstvo sa svim ljudskim bićima na svetu.

Vi ste jedno, od glave do pete. Pa ipak, jedno mesto nazivate ušima, a drugo očima. Svako mesto na vašem telu ima sopstveno ime. Za divno čudo, iako su sve to delovi istog tela, nijedan ne može da obavlja funkciju onog drugog. Oči vide, ali ne mogu da čuju. Uši čuju, ali ne mogu da vide. Tako je telo, mada je jedno, takođe i mnoštvo. Slično tome, mada je Bog jedno, On ispoljava Sebe kroz mnoge oblike.

Bog nam govori šta je naša misija. Ali, mi ne razumemo Božiji jezik, pa On mora da postane sopstveni tumač. Kad nam drugi govore o Bogu, oni nikad ne mogu da nam u potpunosti kažu šta je Bog. Oni pogrešno tumače, a mi pogrešno razumemo. Bog govori u tišini. On takođe i tumači Svoju poruku u tišini. Hajde onda da čujemo i razumemo Boga u tišini.

Ima li vaša duša posebnu misiju? Da. Vaša misija je u najvećim dubinama vašeg srca i tamo morate da je pronađete i ispunite. Nema spoljašnjeg načina da ispunite svoju misiju. Jelen stvara mošus u sopstvenom telu. On oseća njegov miris i to ga opija, pa pokušava da pronađe poreklo mirisa. On trči i trči, ali ne može da pronađe njegov izvor. U svojoj beskrajnoj potrazi gubi svu svoju energiju i na kraju umire. A izvor koji je godinama tako očajnički tražio bio je u njemu. Kako bi ga mogao pronaći na nekom drugom mestu?

Koliko smo daleko od ostvarenja?

Ostvarenje znači otkrovenje Boga u ljudskom telu. Ostvarenje znači da je sam čovek – Bog.

Na nesreću, čovek nije sam. On ima želju, a želja ima strahovitu moć. A ipak, ona ne može da mu pruži trajnu radost i mir. Želja je konačna. Želja je slepa. Ona pokušava da veže čoveka koji je po rođenju bezgraničan. Božija Milost, koja deluje kroz čoveka radi Božijeg potpunog ispoljavanja, bezgranična je.

Ostvarenje niče iz pobede nad sobom. Ono raste u svom jedinstvu sa Bogom. Ono ispunjava sebe grleći konačno u Beskonačnom.

Mi smo tragaoci Svevišnjeg. Nama je potrebno apsolutno ostvarenje. Sa malim ostvarenjem možemo da budemo najviše kao mačka. Sa apsolutnim ostvarenjem bićemo u stanju da zapretimo neznanju poput lava koji riče.

U trenutku kad kažem „moje telo“, ja se odvajam od tela. To telo prolazi kroz detinjstvo, pubertet, zrelost i starost. Ono nije zaista „ja“. Pravo „Ja“ uvek ostaje nepromenljivo. Kad kažem da sam se ugojio ili smršao, ja govorim o telu koje se ugojilo ili smršalo, a ne o unutrašnjem „Ja“ koje je večno i besmrtno.

Ostvarenje kaže da ne postoje stvari kao što su ropstvo i sloboda, o kojima tako često govorimo u svojim svakodnevnim životima. Ono što zaista postoji je svest – svest na raznim nivoima, svest koja uživa u samoj sebi u svojim različitim ispoljavanjima. Sve dok mislimo da živimo u okovima neznanja, slobodni smo da osetimo da možemo boraviti i u slobodi ako to hoćemo. Ako nas vezanost navodi da osećamo da je svet mesto patnje, onda nas sloboda nesumnjivo može navesti da osećamo da svet nije ništa drugo do blažena svest Bramana. Ali, ostvarenje čini da osećamo: *Sarvam khalvidam Brahma*. „Sve što se prostire je Braman.“

Da bismo shvatili šta je ostvarenje, najpre treba da volimo svoje unutrašnje Sopstvo. Sledeći korak je da volimo samo ostvarenje. To je ljubav koja budi našu dušu. To je ljubav koja prosvetljuje našu svest. Voli i bićeš voljen. Ostvari i bićeš ispunjen.

Ostvarenje je naša unutrašnja svetiljka. Ako držimo tu svetiljku upaljenu, ona će čitavom svetu poslati svoju sjajnu svetlost. Svi mi, bez izuzetka, imamo moć samospoznaje, ili, drugim rečima, ostvarenja Boga. Poricati tu istinu znači nemilosrdno obmanjivati sam sebe.

Mi spoznajemo Istinu ne samo kad radost ispuni naš um, već i kad tuga obavije naše srce, kad nas smrt dočeka na svoje mračne grudi, kad Besmrtnost stavi naše postojanje u krilo preobražaja.

Koliko smo daleko od ostvarenja? Odgovor možemo znati po tome u kojoj meri smo se predali Božijoj Volji. Nema drugog načina da to znamo. A takođe moramo da znamo da svaki novi dan sviće sa nekom novom spoznajom. Život je stalna spoznaja za onoga čije je unutrašnje oko otvoreno.

Zašto hoćemo da ostvarimo Boga? Mi hoćemo da ostvarimo Boga zato što smo svesno načinili puteve kojima plodovi ostvarenja Boga mogu da teku. Samo naše telo je božanska mašina; zato joj treba podmazivanje. Ostvarenje je božansko mazivo, koje izuzetno efikasno obavlja svoj posao.

Uloga čistote u duhovnom životu

Kako da budemo čisti? Mi možemo biti čisti pomoću samokontrole. Mi možemo da kontrolišemo svoja čula. To je neverovatno teško, ali ne i nemoguće.

„Kontrolisaću moja čula. Pobediću moje strasti.“ Taj pristup nam ne može doneti ono što zaista želimo. Gladni lav koji živi u našim čulima i gladni tigar koji živi u našim strastima neće nas napustiti samo zato što ponavljamo misao: „Kontrolisaću moja čula i pobediću moje strasti“. Takav pristup ne vredi.

Mi moramo da usmerimo svoj um na Boga. Na naše krajnje iznenađenje, naš lav i tigar, sada pripitomljeni, ostaviće nas sami od sebe, kad vide da smo postali suviše siromašni da bismo ih hranili. Ali, zapravo, mi uopšte nismo postali siromašni. Naprotiv, postali smo beskrajno jači i bogatiji, jer Božija Volja okrepljuje naše telo, um i srce. Pravi pristup je da čvrsto usmerimo svoje telo, um i srce ka Božanskom. Što smo bliže Svetlosti, to smo dalje od tame.

Čistota ne dolazi odjednom. Za to treba vremena. Moramo da zaronimo duboko u sebe i da sa nepokolebljivom verom utonemo u kontemplaciju na Boga. Nema potrebe da mi idemo Čistoti. Čistota će doći nama. A Čistota ne dolazi sama. Ona sa sobom nosi trajnu Radost. Ta božanska Radost je jedina svrha našeg života. Bog potpuno otkriva Sebe i bezrezervno ispoljava Sebe samo kad imamo unutrašnju Radost.

Ovaj svet nam daje želje. Bog nam daje molitve. Ovaj svet nam daje ropstvo. Bog nam daje slobodu: slobodu od ograničenja, slobodu od neznanja.

Mi smo igrači. Možemo da igramo bilo fudbal, bilo kriket. Slobodni smo da izaberemo. Slično tome, mi sami biramo bilo čistotu, bilo nečistotu, da se igramo sa njom. Igrač je gospodar igre, a ne obrnuto.

Najlakši i najefikasniji način da dobijemo čistotu je da ponavljamo mantru. Mantra je semeni zvuk. Mantra je dinamička moć u obliku vibrirajućeg zvuka.

Hajde da sad naučimo šta je đapa. Đapa je višestruko ponavljanje neke mantre. Vi želite čistotu, zar ne? Onda sad odmah ponovite Božije ime petsto puta. To je naša mantra. Hajde da svi to učinimo.

[Tragaoci su se pridružili Šri Činmoju u ponavljanju mantre.]

Hvala vam. Uspeli smo. Sada, molim vas, svakog dana povećajte broj ponavljanja za sto. To znači, sutra ćete ponoviti Božije ime šesto puta, a narednog dana, sedamsto puta. Kako sam izračunao, za jednu nedelju ponovićete Božije ime hiljadu i dvesta puta. Od tada, molim vas, počnite da smanjujuete broj ponavljanja za sto, dok opet ne stignete do petsto. Molim vas da nastavite sa tom vežbom, sedmicu za sedmicom, makar samo jedan mesec. Bilo da želite da promenite svoje ime ili ne, svet će vam dati drugo ime. On će vas zvati – Čistota. Vaše unutrašnje uho omogućiće vam da to čujete. Biće to nešto više nego što ste mogli i da zamislite.

Neka nas ništa ne ometa. Neka nas nečistota našeg tela podseti na spontanu Čistotu našeg srca. Neka nas naše spoljašnje konačne misli podsete na našu unutrašnju beskrajnu Volju. Neka nas bezbrojne nesavršenosti našeg uma podsete na neograničeno Savršenstvo naše duše.

Današnji svet je pun nečistote. Izgleda kao da je čistota moneta sa nekog drugog sveta. Teško je steći čistotu, ali kad je jednom steknemo, mir je naš, uspeh je naš.

Hajde da se suočimo sa svetom. Hajde da prihvatimo svet onako kako nam dolazi. Naš Unutrašnji Pilot je stalno budan. Duboki tokovi našeg unutrašnjeg života uvek će teći neprimetno, neometano, bez straha.

Bog nam je možda nepoznat, ali On nije nespoznatljiv. Naše molitve i meditacije vode nas tom neznanom. Sloboda je nešto za čime vapimo. Ali, za divno čudo, mi nismo svesni činjenice da unutar sebe već imamo beskrajnu slobodu. Gledajte! Bez ikakvih problema, možemo da zaboravimo Boga. Možemo da ga ignorišemo, pa čak i da Ga poričemo. Ali, Božija Samilost kaže: „Deco Moja, bez obzira šta učinite ili kažete, Moje Srce vas nikad neće napustiti. Ja vas želim. Potrebni ste mi“.

Dve tajne: reinkarnacija i evolucija

Karma je sanskritska reč koja znači delovanje. Delovanje može da obavlja srce; može da ga obavlja um; može da ga obavlja telo.

There are three kinds of karma: Sanchita karma, Prarabdha karma and Agami karma.

*Sančita* znači nagomilana. Mi čekamo svesno ili nesvesno na plodove karme koju smo posejali našim prošlim mislima, rečima, delima i odlukama. *Sančita* karma je nagomilavanje dela koja smo počinili u nekom od prošlih života ili u ovom životu, čiji rezultati još nisu završeni, čije posledice još nisu proizvedene.

Prarabda karma je sudbina ili usud kao rezultat dela koja smo učinili u bilo kom od prethodnih života. Karmičke posledice su započele, ali one još nisu završene i zahtevaju ponovno rođenje da bi se upotpunile. *Prarabda karma* je onaj deo sančita karme koji je počeo da donosi plodove. Mi počinjemo u ovom životu da žanjemo plodove naše prošle karme, a istovremeno sejemo novo seme za buduću žetvu.

Agami znači buduća ili primičuća. Agami karma se može stvarati jedino nakon što čovek postigne duhovno savršenstvo, kad nije vezan ni primamljivošću rođenja ni zamkama smrti. Čovek tada deluje kako bi pomogao čovečanstvu. Ta oslobođena duša u tom slučaju igra značajnu ulogu u Božanskoj Igri koja nema ni početka ni kraja.

Mi znamo da postoji jedno Biće koje nazivamo Bogom. Znamo da postoji nešto što zovemo dušom. Veliki američki filozof, Emerson, rekao je: „Bog je beskrajni krug čiji je centar svuda, ali koji nigde nema periferije“. Nesumnjivo možemo da kažemo da je taj centar ljudska duša.

Duša je večiti entitet. Kakva je njena veza sa reinkarnacijom? Mogle bi se napisati bezbrojne stranice o reinkarnaciji, tom značajnom pojmu o kome se tako naširoko govori i u koji se isto tako široko ne veruje. Hajde da u jednoj kratkoj rečenici pokušamo da razumemo suštinu te teme. Reinkarnacija je proces kojim duša evoluira; ona postoji radi rasta i razvoja duše.

Svi mi znamo teoriju Čarlsa Darvina o evoluciji vrsta. To je promena fizičkih organizama od nižih u više, ili od jednostavnijih u složenije. Duhovna evolucija odvija se uporedo sa fizičkom evolucijom. Duša postoji u svim bićima. Istina je da je ona božanska i besmrtna. Ali, ona ima svoj sopstveni nagon da bude potpunija, više ispunjujuća i više božanska. Zato u procesu svoje evolucija ona mora da prolazi od manje savršenog tela do najsavršenijeg tela. U svakoj fazi, ona u sebe unosi istinsku vrednost svih svojih zemaljskih iskustava. Tako duša raste, bogati se, čineći svoju božanstvenost potpunijom, skladnijom i savršenijom.

Reinkarnacija nam kaže da nismo nastali ni iz čega. Naše današnje stanje je posledica onoga što smo od sebe načinili u prošlosti. Mi smo posledica svojih prošlih inkarnacija.

„Mnoga rođenja ostala su za mnom i za tobom, o Arđuna! Ja ih sva znam, ali ti tvoja ne znaš.“ Tako je rekao božanski Šri Krišna još neostvarenom Arđuni.

Šta je cilj života?

Život je evolucija. Evolucija je razvoj iznutra. Svaki život je svet za sebe. Zaista, svaki život je mikrokosmos. Sve što živi u prostranom univerzumu živi takođe i u svakom individualnom životu.

Postoje dva života: unutrašnji i spoljašnji. Spoljašnji život govori o svojim principima, a onda pokušava da deluje. On propoveda i kad treba i kad ne treba, ali čini veoma malo od onog što propoveda. Unutrašnji život ne govori. On deluje. Njegovo spontano delovanje je svesno ispoljavanje Boga.

Naš život ima dve stvarnosti: egzoteričku i ezoteričku. Egzoterička stvarnost se odnosi na spoljašnji svet. Spoljašnja stvarnost se trudi da ispuni sebe hraneći želje i podstičući strasti. Ezoterička ili unutrašnja stvarnost nalazi ispunjenje u kontroli strasti i pobedi nad željama, u plivanju prostranim morem Oslobođenja.

Život je postojanje. Obično postojanje dolazi od jednog dubljeg Postojanja. Postojanje ne može da nastane od nepostojanja. Život dolazi od Boga. Život je Bog. Dve stvari treba da učinimo: treba da sa velikom posvećenošću proučavamo život i da krajnje božanski živimo život.

Dve stvari moramo da imamo: maštu i inspiraciju. Život bez mašte je život zatočenja. Na krilima mašte, moramo da pokušamo da uzletimo u Onostrano. Život bez inspiracije je život tavorenja. Sa dinamizmom neprekidne inspiracije, daćemo životu novi smisao i ovekovečićemo život.

Cilj života je ostvariti Boga. Ostvarenje nikada ne može doći onome ko je neaktivan. Moramo da težimo za Ostvarenjem. Moramo da platimo cenu za njega. Drugog izbora nema. Jedna stvar je izuzetno značajna: govoreći drugima da ste ostvarena duša, možda možete da ubedite njih, možda možete da prevarite čak i sopstveno srce, ali ne možete da prevarite Boga.

Prvo što je potrebno za Ostvarenje Boga je mir. Mir se zasniva na ljubavi: ljubavi prema čovečanstvu i ljubavi prema Bogu. Mir se takođe zasniva na nevezanosti. Ne žudite za dobitkom, ne strahujte od gubitka – i gle! Mir je vaš. Mir se takođe zasniva na odricanju. To odricanje nije odricanje od svetovnih poseda, već od ograničenosti i neznanja. Takav mir je pravi Mir koga ne može da poremeti galama sveta, spoljašnjeg ili unutrašnjeg.

Kad steknete božanski Mir, Ostvarenje neće moći da odoli da ne pokuca na vrata vašeg srca. Tačnije rečeno, Lotos Ostvarenja počeće da cveta u vašem srcu, laticu po laticu.

Za ostvarenje Boga nisu neophodni hramovi, crkve i sinagoge. A nije nužno ni mnoštvo svetih spisa i propovedi. Ono što je nužno je meditacija. Meditacija će učiniti da ostvarite Boga Beskrajnog unutar svoje duše, srca, uma i tela.

Cilj života je živeti božanski život. Mi živimo na ovom svetu. Mi znamo da čovek ne živi samo od hleba. Čoveku je potrebna duša da bi živeo u svetu Božije Stvarnosti. Duša je u stanju da vidi i oseti znano i Neznano, postojeće i nepostojeće, san prošlosti, dostignuće sadašnjosti i nadu budućnosti.

Hajde da prihvatimo unutrašnji život, duhovni život. Greške na našem putu su neizbežne. Uspeh bez truda je potpuno nemoguć. Bez rada nema napretka. Iskustvo moramo da pozdravimo, jer bez iskustva ništa ne možemo da naučimo. To iskustvo može da bude ili ohrabujuće ili obeshrabrujuće. Ali je iskustvo ono što nas čini pravim bićem, ono što nam pokazuje pravi smisao našeg postojanja.

Šta je duhovnost?

Bog je Blaženstvo. Blaženstvo je dah duše. Bog ne želi da gleda lice tuge. Bog će nam dati beskonačnost onog trenutka kad budemo spremni da Mu ponudimo makar i jednu iskru blaženstva naše duše.

Ovaj svet je pun tuge. Mi smo za to odgovorni. Naša osećanja ličnog interesa i lične važnosti su u potpunosti odgovorna za to. Individulna svest mora da se proširi. Čoveku je potrebna inspiracija. Čoveku je potrebno delovanje. Duhovnosti je potreban čovek. Duhovnosti je potrebno apsolutno ispunjenje. Duhovnost ima unutrašnje oko koje sve životne okolnosti povezuje sa unutrašnjom sigurnošću.

Čovek može da stvori i razgradi spoljašnje okolnosti svoga života svojim duhovnim mislima. Samo je za onog ko nosi Boga u svojim mislima i delima Bog živa stvarnost.

Duhovnost ima tajni ključ da se otvore Vrata Božanskog. Taj ključ je meditacija. Meditacija pojednostavljuje naš spoljašnji život i osnažuje naš unutrašnji život. Meditacija nam daje prirodan i spontan život. Taj život postaje tako prirodan i spontan da ne možemo ni da dišemo a da nismo svesni božanskog u sebi.

Meditacija je božanski dar. Ona je direktan pristup, jer vodi aspiranta Jednom od koga je i potekao. Meditacija nam govori da je naš ljudski život tajna i sveta stvar; meditacija potvrđuje naše božansko nasleđe. Meditacija nam daje jedno novo oko da vidimo Boga, jedno novo uho da čujemo Božiji Glas i jedno novo srce da osetimo Božije Prisustvo.

Duhovni život nije postelja od ruža; ali nije ni postelja od trnja. On je postelja od stvarnosti i neizbežnosti. U mom duhovnom životu, ja vidim ulogu đavola i ulogu mog Gospoda. Ako đavo ima iskušenje, moj Gospod ima Vođstvo. Ako đavo ima protivljenje, moj Gospod ima Pomoć. Ako đavo ima kaznu, moj Gospod ima Samilost. Ako me đavo vodi u pakao, moj Gospod me vodi u Raj. Ako đavo ima smrt za mene, moj Gospod za mene ima Besmrtnost.

Moramo se moliti Bogu iz punoće svoga srca i sa suzama u očima. Ne smemo za svoj cilj uzeti ništa manje od Ostvarenja Boga, jer je to jedini cilj našeg zemaljskog postojanja. Šri Ramakrišna kaže: „Uzalud je rođen onaj ko, imajući retku privilegiju da se rodi kao čovek, nije u stanju da ostvari Boga u ovom životu“.

Nauka je postigla čuda. Pa ipak, njen je vidokrug ograničen. Postoje svetovi koji prevazilaze čula; postoje skrivene misterije. Nauka nema pristupa tim svetovima; nauka nikad ne može rešiti te misterije. Ali duhovna osoba koja ima unutrašnji vid lako može da uđe u te svetove i da dokuči te misterije. A ipak je duhovna osoba pravi idealista koji ne gradi kule u vazduhu, već obema nogama čvrsto stoji na zemlji.

Duhovnost nije samo puka tolerancija. Ona nije ni prihvatanje. Ona je osećaj sveopšteg jedinstva. U našem duhovnom životu, mi gledamo na Božansko ne samo na način na koji mi doživljavamo Boga, već na sve načine na koji ljudi doživljavaju Boga. Naš duhovni život čvrsto i pouzdano uspostavlja osnov jedinstva u različitosti.

Duhovnost nije samo gostoljubivost prema verovanjima drugih u Boga. Ona je apsolutno priznavanje i prihvatanje njihove vere u Boga kao naše sopstvene. Teško je, ali ne i nemoguće, jer je to bilo iskustvo i praksa svih duhovnih Učitelja svih vremena.

„Istina“ je bila problem nad problemima u svakom dobu. Istina živi u iskustvu. Istina, u svom spoljašnjem aspektu, jeste iskrenost, istinoljubivost i poštenje. Istina, u svom unutrašnjem, duhovnom aspektu jeste vizija Boga, ostvarenje Boga i ispoljavanje Boga. Ono što večno diše je Istina. Dirljiv je poklič naših proroka Upanišada: *Satyam eva jayate nenritam*. Samo istina pobeđuje, nikad neistina. Blagoslovena je Indija što ima ovo za svoj moto, svoj životni dah, svoju dalekosežnu poruku sveopšte božanstvenosti.

Duhovnost nećete naći u knjigama. Čak i da iscedimo knjigu, nećemo dobiti duhovnost. Ako hoćemo da budemo duhovni, treba da rastemo iznutra. Misli i ideje prethode knjigama. Um budi misli i ideje iz njihovog dremeža. Duhovnost budi um. Duhovan čovek je onaj ko sluša zapovesti duše i koga strah ne može da muči. Mišljenje sveta suviše je slabo da bi razdiralo njegov um i srce. Istinu on zna, oseća i otelovljuje.

Šta je joga?

Šta je joga? Joga je ono što nam otkriva Božiju tajnu. Ako želimo da znamo Božiju tajnu, moramo da krenemo putem joge.

Šta je joga? Joga je Dah Boga. Ako želimo da gledamo Božijim Okom i osećamo Njegovim Srcem, ako želimo da živimo u Božijem Snu i da znamo Njegovu Stvarnost, ako želimo da posedujemo Dah Božiji, i na kraju, ako želimo da i sami postanemo Bog, joga će nas uputiti kako.

Joga je jedinstvo. Ona je jedinstvo individualne duše sa Svevišnjim Sopstvom. Joga je duhovna nauka koja nas uči kako se Krajnja Stvarnost može ostvariti u samom životu.

Ono što mi treba da učinimo je da prihvatimo život i ispunimo Božansko u sebi ovde na Zemlji. To se može izvesti tako što ćemo prevazići naša ljudska ograničenja.

Joga nam govori koliko smo napredovali u odnosu na ostvarenje Boga. Ona nam takođe govori o našoj predodređenoj ulozi u Božijoj kosmičkoj Drami. Poslednja reč joge je da je svaka ljudska duša božanski predstavnik Boga na Zemlji.

Hajde da sada pažnju usmerimo na praktični aspekt joge. Ima nekoliko vrsta joge: karma joga, put delovanja; *bakti joga*, put ljubavi i posvećenosti; i *džnana joga*, put znanja. Smatra se da su ovo tri najvažnije vrste joge. Postoje i druge značajne vrste joge, ali su one ili ogranci ove tri vrste ili su blisko povezane sa njima.

Ove tri vrste joge služe kao tri glavne kapije za ulazak u Božiju Palatu. Ako hoćemo da vidimo i osetimo Boga na najslađi i najbliskiji način, onda treba da upražnjavamo *bakti jogu*. Ako hoćemo da ostvarimo Boga u čovečanstvu našim nesebičnim služenjem, onda treba da praktikujemo *karma jogu*. Ako želimo da ostvarimo mudrost i slavu Božijeg transcendentalnog Sopstva, onda moramo da upražnjavamo *džnana jogu*.

Bakti joga

Molitva bakte je veoma jednostavna: „O moj Gospode Bože, uđi u moj život Tvojim Okom Zaštite i Tvojim Srcem Samilosti“. Ta molitva je i najbrži način da se pokuca na Božija Vrata, a takođe i najlakši način da se vidi da Bog otvara ta vrata.

Karma jogi i džnana jogi mogu da pate od trenutaka sumnje u Božije postojanje. Međutim, bakta od toga ne pati. Za njega je postojanje Boga aksiomatska istina. I više od toga, to je spontano osećanje njegovog srca. Ali avaj, i on mora da trpi jednu vrstu patnje, On mora da trpi odvojenost od svog Voljenog. Sa suzama svog srca posvećenosti, on vapi da ponovo uspostavi najslađe jedinstvo sa Bogom.

Bakta posvećenik nije očaran umom koji razmišlja. Grube životne činjenice ne mogu da mu privuku pažnju, a kamoli da ga zaokupe. On želi stalno da živi u Bogoopijenosti.

Kad korača prema Bogu, posvećenik oseća da Bog trči prema njemu. Kad plače za Bogom jednu sekundu, posvećenik oseća da Bog plače za njim jedan sat. Kad pođe Bogu sa kapljicom svoje ljubavi da utaži Božiju žeđ, posvećenik oseća da ga Bog spušta u more Svoje ambrozijske Ljubavi.

Odnos između posvećenika i Boga može se samo osetiti, ali ne i opisati. Siroti Bog misli da ga nijedan čovek na svetu nikad ne može zarobiti, jer je On beskrajno dragocen i neprocenjiv. Avaj, On je zaboravio da je već podario posvećenost svome bakti. Na svoje najveće iznenađenje, na Svoju najdublju radost, predana posvećenost Njegovog posvećenika može da Ga zarobi.

Ima ljudi koji se podsmevaju bakti. Oni kažu da je Bog za baktu samo personalni Bog, beskrajni Bog sa oblikom, glorifikovano ljudsko biće. Njima ja kažem: zašto bakta ne bi osećao tako? Bakta iskreno oseća da je on sićušna kap, a da je Bog beskrajni okean. On oseća da je njegovo telo beskrajno mali deo Božije beskrajne Celine. Posvećenik misli na Boga i moli se Bogu koji je načinjen na njegovu sliku i priliku. I on ima sva prava da to i čini. Samo uđite u svest mačke i videćete da ona Svemoćno Biće zamišlja u obliku mačke – samo u divovskom obliku. Samo uđite u svest cveta i videćete da predstava cveta o nečemu što je beskrajno lepše od njega samog ima oblik cveta.

Bakta čini to isto. On zna da je ljudsko biće i oseća da njegov Bog treba da bude ljudski u svakom pogledu. Jedina je razlika, oseća on, što je on ograničeno ljudsko biće, a Bog je neograničeno ljudsko biće.

Za posvećenika, Bog je istovremeno blažen i milostiv. Radost njegovog srca ga navodi da oseća da je Bog blažen, a bolovi njegovog srca ga navode da oseća da je Bog milostiv.

Karma Yoga

Karma Yoga does not see eye to eye with those who hold that the activities of human life are of no importance. Karma Yoga claims that life is a divine opportunity for serving God. This particular Yoga is not only the Yoga of physical action; it includes the aspirant's moral and inner life as well.

Those who follow this path pray for a strong and perfect body. They also pray for a long life. This long life is not a mere prolongation of life in terms of years. It is a life that longs for the descent of the divine Truth, Light and Power into the material plane. The Karma yogins are the real heroes on the earthly scene, and theirs is the divinely triumphant victory.

A Karma yogin is a perfect stranger to the waves of disappointment and despair in human life. What he sees in life and its activities is a divine purpose. He feels himself to be the hyphen between earthly duties and heavenly responsibilities. He has many weapons to conquer the world, but his detachment is the most powerful. His detachment defies both the crushing blows of failure and the ego-gratifying surges of success. His detachment is far beyond both the snares of the world's excruciating pangs and the embrace of the world's throbbing joy.

Many sincere aspirants feel that the devotional feelings of a Bhakta and the penetrating eye of a Jnani have no place in Karma Yoga. Here they are quite mistaken. A true Karma yogin is he whose heart has implicit faith in God, whose mind has a constant awareness of God and whose body has a genuine love for God in humanity.

Jnana Yoga

The man of devotion needs God's protection. The man of action needs God's guidance. The man of knowledge needs God's instruction.

The Bhakta's faith in God and the Karma yogin's love for humanity do not interest a Jnana yogin, much less inspire him. He wants nothing but the mind. With his mental power he strives for the personal experience of the highest Truth. He thinks of God as the Fount of Knowledge. He feels that it is through his mind that he will attain his Goal. At the beginning of his path, he feels that nothing is as important as the fulfilment of the mind. Eventually he comes to realise that he must transcend the mind if he wishes to live in the Supreme Knowledge.

Life is a mystery. So is death. A Jnana yogin wants to fathom these two apparently insoluble mysteries of God's creation. He also wants to transcend both life and death and abide in the Heart of the Supreme Reality.

Man lives in the sense world. He does not know whether this world is real or unreal. An ordinary man is satisfied with his own existence. He has neither the thinking capacity nor the sincere interest to enter into the deeper meaning of life. He wants to escape the problems of life and death. Unfortunately, there is no escape. He has to swim in the sea of ignorance. A Jnana yogin alone can teach him how to swim across the sea of ignorance and enter the Sea of Knowledge and Light.

What is God's plan?

Has God a plan? No, never! Making a plan means drawing up an estimate of work to be done in the future. It is the temptation of success that often inspires us to throw ourselves into activities. We want to grow into the success of the future. Hence, plans do help us to some extent. But God needs no plan. To Him, the vision of the Future is not a thing to be fulfilled, but a thing that already abides, nay, looms large in the giant breast of the present.

The world has ever been charmed by movement, here, there and everywhere The waning of enthusiastic movement is the downfall of human life. Each movement has to undergo ups and downs before it reaches its goal. Movement is the outer expression of an inner urge. This inner urge is the representative of God's Will in a human body seeking to play with the Beyond and to awaken the Infinite in the finite.

God has no plan. Neither does He need one. He is not a mental being who cannot think of the future without a plan. What God is, is Delight. What God wants us to have is Delight. We can have it only by turning all that we have and all that we are towards the Supreme Reality.

We must think of God's existence first, and then, if we must, we may think of God's plan. Does God exist? Where is the proof? Our very heart is the proof. Constantly our heart demands or begs of us to see God everywhere and in everything. With the aspiration of our heart, God's existence can be felt. With the aspiration of our heart we can see that God's Heaven, which is Silence, and God's earth, which is Power, are not only interdependent, but also complementary smiles of God's eternal Reality.

Some people say that the world has come into existence from a plan made by God. They see that the world is full of suffering and imperfection and feel that they could have made a better world if they had been given a chance. To them I say, "Who prevents you? It is you who have to cultivate the soil in order to grow a bumper crop of perfection and satisfaction."

Much have we learned from suffering and imperfection. What we need now is Delight and Perfection. We cannot have these two divine qualities by finding fault with a plan that we have thrust upon God. We can have Delight and Perfection only by living in God's Consciousness. There is no other way.

Man's interpretation of suffering and imperfection is based on his preconceived mental ideas and notions. God's interpretation is founded on His direct Vision in its absolute and ultimate Reality. Man's interpretation needs justification. But God's interpretation does not need any justification, for He is at once the Truth embodied and the Truth revealed.

Similarly, a spiritual man looks at God from a different angle than does an ordinary man. He feels that God has and is everything, manifest and unmanifest. His God is in the eternal process of ever-progressing Perfection. An ordinary man, however, feels that God has yet to achieve something to transform the world.

God is a child, an eternal divine Child. How can a child have a plan? Impossible! Just as a human child plays with his dolls, dressing and fondling them, so God, the divine Child, does the same with His dolls, the human instruments. But being the divine Child, God, whatever He does, He does consciously, significantly and divinely.

Part Two: Section 1. Questions and answers on the inner life

How can one reconcile America's inner decay and crassness with her evolving spiritual awareness?

America's inner decay is, to me, not so grave nor so vital as you feel it to be. I take it to be a battle between darkness and Light. When we consciously open ourselves to the Light, inevitably all our unconscious weaknesses and limitations come forward to bar the way. The more the Light beckons us, the stronger become our unruly, undivine and unconscious parts. This is an inescapable spiritual law, which we can see operating in the individual as well as in the collectivity. Before proceeding to your question about America, let me explain why this law exists.

Ignorance has always ruled the earth, and even now it continues to dominate the earth-consciousness. The material world has not consciously aspired for its own inner fulfilment, which is part of a destined integral spiritual fulfilment of humanity. Darkness has always been the master. It does not want a higher force to take its place, so it fights with all its power to perpetuate its rule. And so, when the divine force succeeds in making an opening in a certain area of the earth-consciousness and is rewarded with a renewed aspiration, the undivine forces also intensify their efforts, creating values and ideas which are utterly empty of any higher truth. This eternal battle between darkness and Light becomes even more intense when a new and higher cycle is about to begin in the evolution of mankind, which is the case today.

These are the primary reasons for your feeling that a yawning chasm exists between America's high aspiration and ideals on the one hand, and some of her unlit actions and values on the other. Her evolving spiritual awareness and her hasty outer movements are not quite in collaboration with each other; they are not helping one another. Until the Light dawns fully, the true seeking cannot come forward wholeheartedly; hence, the values leading to integral spiritual progress are not much in evidence.

Do you not feel that national boundaries, economic disparity and religious dogma divide human beings into different camps, creating unspiritual environments and making peace, for an individual as well as for a nation, a distant star?

I would frankly like to know what India's spirituality has ever done for her. How is it that in spite of her yogis and saints, she is still a poor and backward country?

In the later periods of India's history, the saints and seers came to feel that the material life and the spiritual life could never go together, that they had to renounce the outer life in order to attain to God. Hence, the external life was neglected. This led to foreign conquests and many other troubles. Even today, the attitude that material prosperity and beauty should be negated is very common in India. This accounts for much of her continued poverty.

But at present there are spiritual giants in India who feel that God should be realised in His totality, that Creator and creation are one and inseparable. They advocate the acceptance of life, the real need for both progress and perfection in all spheres of human existence. This new approach is widely accepted in modern India.

Could you please tell me why people in India worship so many gods and goddesses and not one?

The caste system is absolutely bad. Why do you have it? Can you say even one word in favour of it?

If an Indian living here marries an American girl, will his parents accept them when they go to India?

Is it true that some people in India can walk on fire? Doesn't it scare you or astonish you?

In India, the wives surrender to their husbands. Why do they not care for their own individuality?

You have explained to us what the supreme surrender is. Now I would like to know from you what the supreme sacrifice is.

If man, when dissatisfied with the world, escapes the world and seeks out higher planes of existence, how will humanity ever be able to establish peace and happiness on earth?

But this can never be the case with a divine warrior. He will fight until the victory is won. Now what do we mean by his "victory"? It is the establishment of the Kingdom of God here on earth and not in some higher world. As he knows that the Divine is omnipresent, he seeks to reveal Him in everyday life. If we are not satisfied with the world as it is, that is no reason for leaving it. On the contrary, we should try to change it — physically or intellectually or spiritually, depending on our own development and capacities.

My wife, who is otherwise the most reasonable of beings, insists that all religious beliefs are delusions brought about by existential anxiety. Most people find the thought unbearable that there is no meaning in life except for the biological and rational fact of life itself. But this, she feels, should satisfy anybody. The fact of death, she believes, is to be similarly faced as a biological reality. It is an old theory, which I realise can neither be proved or disproved at an intellectual level.

Human memory is not the first and last word in reality. If, at the age of eighty, I fail to recollect any incidents in my life that took place before I reached the age of four, it does not mean that I did not exist before that. Just as a series of years passes by as we go from the age of four to eighty, so is there a series of lives which connects the present with the distant past and projects itself into the imminent future.

Then, too, there is something beyond the comprehension of our limited body-consciousness. Even while a man is grossly involved in the most ordinary physical activities, he may feel within himself, at times, some strange truths. These are usually unfamiliar and greatly elevating. These truths come from a higher or deeper world, from a different plane of consciousness, and they knock at his mental door. Thus he possesses and is possessed by forces beyond his ordinary awareness.

It is when we put ourselves in tune with these higher forces — indeed, with the universal harmony — that life ceases to be unbearable. I entirely agree with your wife's view that when a person sees no meaning in life, no goal or purpose, this attitude, nay the life itself, becomes intolerable. However, regarding religious beliefs, I wish to place before her an analogy:

I am now living in a Brooklyn apartment. If a child calls on me and asks, "Is there a place called Cologne?" I shall reply, "Certainly, my child, it is in West Germany." Suppose he says, "You must prove it to me!" Now how can I prove it to him, apart from showing him maps and photos? I can only tell him that I have personally visited Cologne and that there are millions of others who have also done so. His doubt cannot negate the existence of the city.

I believe that love is always the same, whether human or divine. Is this true?

You have been speaking of faith. Could you make it a bit easier for me to understand this concept?

How may we strengthen our inner faith in God when we are beset with discouragements in our daily life?

I have studied a good many scriptures. I also indulge in preaching about spirituality, religion, the inner life and so forth. But personally, I feel a barren desert within me. I get no satisfaction at all from what I am doing. I feel I am wasting my own precious time and that of others. Could you possibly enlighten me regarding this?

In a certain village in Bengal, India, a rich man's servant went to his master's house every day by crossing a river in a ferry boat. One day there was a violent storm. The ferry could not cross the raging river and the servant, who was forced to go many miles out of his way to a foot bridge, was late in arriving. His master was furious. "You fool," he shouted, "if you utter Krishna's name three times, you will see that you don't need a boat. You will be able to walk across the river!"

That afternoon, as the storm showed no signs of abating, the poor servant was threatened with the same situation. But, in his simple faith, he obeyed his master's instructions. From the very depths of his heart he uttered the name of Krishna. Lo, the miracle of miracles! He felt a power propelling him towards the water, and he was able to walk upon the very waves. Thus he crossed the river. When he heard the story, the master's joy knew no bounds. A swelling pride rose in his heart. Was it not his advice that had brought about the success? "I never knew that my advice had such great power," he thought. "Let me enjoy this miracle myself."

So he went to the river, which was now calm and serene, and uttered Krishna's name three times. Then he began to cross. But fear and doubt tortured his whole being, and although he shouted the sacred name hundreds of times, his attempt was fruitless. He drowned.

Now what do we learn from this story? The servant had sincere faith in his master. He also had an implicit faith in Lord Krishna. It was this absolute faith in a divine power that saved him and proved the power of Krishna's grace.

Would you kindly advise me as to whether I should leave my wife and child in order to enter deeper into the spiritual life?

Are spiritual experiences absolutely necessary to realise God?

Of course, experiences do give you additional confidence in yourself. They encourage you and energise you to march farther and farther. They also give enormous delight. And while you are having the experiences you may feel the presence of an invisible Guide within your being, pushing you towards the light of Truth so that you may be blessed with full Realisation.

Why do you believe in rebirth? I know pretty well that I shall go to God when I die. And that's all.

Do you believe that in each incarnation the individual improves himself?

Does the law of karma apply to everybody?

To pray to God or to work as God wants us to work: which is the better of the two?

You said there are different ways of approaching God: action, devotion and knowledge. If one person possesses all these qualities, will it help his progress?

Will you please tell me something about meditation?

In order to come into closer contact with one's Self, to know the mysteries of one's inner Self, what is the correct procedure? I believe that meditation is where answers will be given about one's inner Self. Is this correct?

Are there any set procedures one must follow in order to meditate correctly?

But very often I may not recognise my inner Self. I do not know whether the voice I hear is the inner voice or the outer voice, and this is extremely confusing.

What is the difference between the voice of Silence and the voice of Yoga? Or isn't there any difference?

When I try to meditate, I get a feeling of oceans and water before my mind's eye. This creates fear in me, and I cannot meditate very well. How can I meditate without getting this feeling of oceans and water?

Sir, when did you come upon the thought that there is an inner Self within yourself? And after you discovered that you had an inner Self, how did you make a connection with other people who were not aware that they had an inner Self?

Suppose you have found your inner Self and inner life and discovered the solutions to your inner problems. But the person next door is utterly unconscious of the inner life and the inner world. Now it would be extremely difficult for you to have any kind of inner understanding with him. He cannot come and enter into your consciousness, for it is very difficult for an ordinary person to do this. But if you want to establish a bridge with him, what you can do during your meditation or concentration is this. First go deep within and bring forward all your sweet and subtle and harmonious feelings from within you. And then consciously, during your meditation, throw them into him: into his mind, into his body, into his heart. Then you have created a bridge between yourself and him.

Within your inner world you are secure. Your connection with the inner world has given you enormous confidence to cope with the outer world. Now you can go and speak to him about the spiritual life, the inner life, the life that gives you true happiness. He can then try it for himself.

There are seven planes of consciousness in the spiritual development. How can I determine which plane I belong to?

After becoming aware of which plane you belong to, try to carry out all your daily activities on that level. The easiest and most effective way of operating from that plane is to make your outer being a conscious and dedicated instrument of your inner vision and will.

You are always using the word "consciousness". What exactly does it mean?

Do we have control of our consciousness?

How do I work on my consciousness?

What is the meaning of AUM?

When you chant AUM, try to feel that it is God who is climbing up and down within you. Hundreds of seekers in India have realised God simply by repeating AUM. AUM is the symbol of God, the Creator.

Is it better to meditate on AUM or on God?

Is God a mental being?

How can one move ultimately towards success, believing that "As thy feet bend, so bends the path"? Is that really possible?

About the vision and its fulfilment, how do you know that you are having the right "vision"?

Guru Chinmoy, you were speaking about the vision without the mind. Is this what is known as intuition? Or is intuition something else?

Is the mind itself a kind of machine connecting the higher and the lower?

In the old books they talk about _Nama-Rupa_, Name and Form. Words are _ Nama-Rupa_ right? Ideas are _Nama-Rupa_. Now this is not really God. These are human concoctions. The meaning is a manufactured thing. There is no reality in the word itself, true?

Sri Chinmoy, in the Hindu tradition one speaks of how _Atman_ equals _ Brahman_ — the individual soul equals the Universal Soul. Jesus Christ once said, "I and my Father are one." These two statements, coming from two different spiritual backgrounds — are they, in the spiritual light, one and the same?

Would you care to elaborate on the statement, "The Kingdom of Heaven is within you"?

The Kingdom of Heaven is something that we can feel, and not something that we can demonstrate. Science can demonstrate many things. But the Kingdom of Heaven is a matter of our own inner achievement. If we have realised the Kingdom of Heaven within ourselves, others will look at us and feel that we have something quite unusual, unearthly and supernal. Because we have seen and felt and possessed the Kingdom of Heaven within ourselves, they will regard us as a totally transformed extraordinary being.

Needless to say, it is our aspiration, our mounting inner cry, that leads us to this Kingdom of Heaven. The Kingdom of Heaven is a plane full of Peace and Delight. We feel it when we reside deep within ourselves and when we transcend our egocentric individual consciousness. The higher we go beyond our limited consciousness, the quicker we enter into our deepest, infinite consciousness, the more intimately we shall see, feel and possess the Kingdom of Heaven within ourselves.

What exactly is the ego?

How was the ego born? How did it come into being?

How do we weaken the ego and ultimately subdue it?

Part Two: Section 2. Questions asked by children

Gurudev, I want to ask you something. If I break an egg, can God put it together again?

Can you do it?

Can I do it?

Is it true that anybody can become a yogi if he really tries?

Yoga means union with God. A yogi is he who is one with God. Sooner or later, all human beings will realise God. But the person who takes to Yoga reaches God sooner. If you yourself want to become a yogini and realise God, then right now start praying. Especially if you want to reach God before the rest of humanity, please do not delay.

What does God look like?

Now I am holding my two fingers together. As you see, if I try I can pull them apart. But if, rather than fingers, they were you and God, I could not separate them, no matter how hard I tried. In fact, the more I tried to separate the two of you, the tighter you would stick together.

How come you can see God and I can't?

Now you have another eye which is between your eyebrows, and just slightly above. It is your inner eye, your Third Eye. In my case that eye is open. I have kept it open. So I can see God, and I can see everything that is within others. Now Shannon, in your case, just as you cannot see anything when your two eyes are closed, so also you do not see God because your Third Eye is closed.

Part Two: Section 3. Questions and answers on the soul

Is the soul always with the person during his lifetime, or can it leave him temporarily, even making its home elsewhere?

During sleep, does the person's soul make journeys?

Can a person's body and consciousness so change during his lifetime that he becomes fit for a finer soul to enter him?

Does a change, such as purification, during the lifetime, change the soul?

When we think another's thoughts, we let ourselves tune in to his "psychic" agitations. However, if we tune in to one whom we believe to be grounded in the Source of his being, his soul, would this be a valid practice, at least until our own spiritual unfolding developed?

How does one know if his soul is happy?

Does the soul cry when it is unhappy?

Are there two sets of instructions within the person, one from his deepest nature — which includes and unfolds all in goodness and compassion — and the other, which is clever about "me" and "mine"?

Can the soul be equally represented in dreams by an old woman, wrinkled and wise, as well as by a young baby babbling a new language?

Is the soul both male and female?

Is it the soul that makes the decision in selecting a new body in each incarnation?

Is it the soul that must surrender to the Cosmic Self?

Does the soul get new instruction in its development, or does it merely uncover what it has always known?

Does the soul experience loneliness? If so, how does this differ from our superficial need to have the company of others, regardless of whether we like them or not, simply because we want someone to talk to?

Does the soul make demands on a person so that he has to change his ways?

How different is this from the demands the ego makes?

When the vital or mental tries to satisfy itself without the soul's approval, what happens to the soul?

Do things or places have a soul? For example, does a chair have a soul, does a city have a soul?

Does the earth have a soul?

Can the gross ever give the subtle anything? That is, can the soul become stronger by the right use of the body such as exercise, right food, and so on?

Can the soul select what the individual is to experience in the manifested world?

Approximately where in the physical body does one feel a sense of soul?

If the body or personality is the newcomer and the soul is the real landlord, or lord, then how is it that the newcomer, which is always seeking satisfaction, can so suffocate the soul that its inspiration cannot be heard?

When someone is described as having a young soul or an old soul, what does this mean?

Do things move faster with a young soul because there is less overlay from previous incarnations?

What is the difference between "strength of soul" and "strength of character?"

Could the soul that inhabits a human body have inhabited an animal body or a plant in previous times?

Do souls differ in their characteristics?

We have to remember, however, that the Supreme manifests Himself in infinite ways through the different souls. They express His varying aspects of Divinity. For example, one soul may manifest Light, another Power, a third Beauty, and so on.

What is the connection of the soul to past and future karma?

Where does the soul rest when it first leaves the body? Does it carry over its bodily or earthly limitations?

Part Three: Religion (mainly Hinduism)

What is religion?

Religion is an act of vision that guides and leads us to the Beyond. Religion is intuition. Intuition is so near and dear to each of us, so familiar to our soul and so intimate to our heart, that it requires no definition. Even so, we may as well proclaim the truth that intuition is the consciousness of the all-pervading existence. Ask a man how he is sure of his existence. Silence captures his mouth. He knows what his existence is. He feels it. But the explanation evades him. Religion is that very intuition which defies explanation but which is a self-embodying and self-explanatory truth.

Religion is not fanaticism. Religion, in its purest form, is a feeling of the universal oneness of Truth. A fanatic never sees the truth in its totality, even in his wildest imagination. A fanatic has nothing to offer to the world precisely because he has not kept his heart's door wide open, and because he lacks the capacity to commune with his soul.

What we need is direct illumination. Lo, differences are buried in oblivion. Through our feeling of universal oneness, we run closer and closer to the Supreme. Our life has a freedom of its own. Our narrowness in thought kills this freedom. This freedom finds no joy in lofty and grandiose pronouncements. This freedom wants to be the living expression of our inner thoughts and feelings. Freedom is union. Union is the all-energising and all-fulfilling Truth.

Religion speaks. It speaks more significantly than words. Unfortunately, its message is often subject to our ruthless distortion. Nevertheless, in the long run, it triumphantly voices forth the truth.

When we think of religion, our attitude should be sympathetic and appreciative rather than critical and competitive. Criticism and competition create disharmony, which is a destructive force. Sympathy and appreciation create harmony, which is a creative force. Harmony, moreover, is the life of existence.

All religions are indispensable to their adherents. All religions, too, are surcharged with inspiration. This inspiration is the conviction of the adherents' collective soul. Peace must be their watchword, just as Truth is their sole aim.

Momentous are the words of Tagore, who said of religion:

> "Religion, like poetry, is not a mere idea; it is expression. The self-expression of God is in the endless variedness of creation; and our attitude towards the infinite Being must also in its expression have a variedness of individuality, ceaseless and unending."

Religion is a living challenge to the highest in human beings to face the stormy problems of life. True, there are countless problems. But there is also an Omnipotent Power. Strangely enough, this power utilises the problems as true instruments for the future blessing of humanity.

Religion expands. It expands our feelings. Religion lives. It lives in the inmost recesses of our heart. Religion conquers. It conquers in our self-giving.

The universality of religion

Why do we need religion? We need religion because we want to go beyond the finite in order to commune with the Infinite. This is not only possible but also inevitable, for in us there is a conscious being which envisions God's Reality in totality.

Religion is a spontaneous experience and never a theoretical knowledge. This experience is immensely practical, and we can use it consciously at every moment of our earthly existence.

Religion has never been thrust upon man. It has sprung from the deepest need of his inner being. When this inner being comes to the fore and looks around, it feels God's all-permeating Immanence; and when it looks up, it feels God's all-surpassing Transcendence as its own divine heritage.

Religion has two lives: the outer and the inner. It offers its outer life to seekers in the preliminary stage of vital and emotional aspiration. It offers its inner life to the universal meditation and God-realisation.

Religion in the physical is an unconscious cry for God; in the vital, a blind struggle to possess God; in the mind, a constant fight to conquer God; in the heart, a conscious cry to sit in the Lap of God; and in the soul, a Consciousness-boat that longs to ply between the shores of the ever-transcending Infinity and the ever-blooming Immortality.

Immorality wants to blight religion. God says to religion: "Fear not, My child, I am giving you the indomitable strength of morality." Egoism wants to suffocate religion. God says to religion: "Fear not, My child, I am placing you in the ever-widening vastness of universality." Death wants to devour religion. God says to religion: "Fear not, My child, I am making you the embodiment of Immortality."

Science and religion. People say that science and religion are always at daggers drawn. This need not be true. Science plays its role dynamically in explaining the immanent God. Religion plays its role divinely in interpreting the transcendent God. Science deals with the physical world, while religion deals with the inner and spiritual world. Mind is the student and nature is the professor of science. Heart is the student and soul is the professor of religion.

Philosophy and religion. Philosophy and religion are two intimate friends. Philosophy reaches its acme of perfection when it is inspired by the faith, vision, experience and realisation of soulful religion. And with the help of alert and sound philosophy, religion frees itself from the snares of superstition, vagary and fantasy.

Morality and spirituality in religion. Morality in religion is a steady journey towards an ideal life. This journey at times appears to be a never-ending one. Nevertheless, it embodies an approximation of the ideal visualised, the goal. Spirituality in religion is fully aware of its implicit Infinity. It transports an aspiring individual into the living Abode of God. The Infinity that spirituality reveals in religion is actualised through a spontaneous inner urge. For the religious aspirant, hope flies into certainty, struggle enters into conquest and willpower is beckoned by absolute Fulfilment.

Individuality and universality. Universality does not and cannot mean an utter extinction of the mounting individual flame in the human heart. On the contrary, when the individual transcends himself in the continuous process of universalisation, he will most assuredly abide in the deeper, vaster and higher realms of Light, Peace and Power. Only then will he grow into his own true Self, his Self Eternal. No doubt, at the very beginning, he will feel a deplorable conflict between individuality and universality. But this feeling of his will not last forever, for the self-same conflict contains within itself the possibility of a most convincing concord, a pure amalgam of unique transcendence.

Religious faith. Religion without faith is a body without life in it. Religious faith is a transforming experience and not just an idea. Faith has the magic key to self-discovery. Self-discovery is the bona fide discovery of Reality. Faith is an active participant in divine Love, Harmony and Peace. Finally, it transports religion into the all-pervading Delight of the Beyond.

Sin in religion. It is true that the conception of sin looms large in religion. What is sin? It is nothing but an experience of imperfection. This imperfection exists simply because creation is still in the making. Perfection must needs dawn on creation. It is a matter of time. Creation is action, a constant movement: forward, upward and inward. Evolution is the immortal song which is perpetually sung by creation. Today's sin is imperfection personified. Tomorrow's virtue is perfection embodied.

Two things comprise God's entire creation: the finite and the Infinite. When I, the finite, go up, it is my self-realisation. When God, the Infinite, comes down, it is His Self-manifestation. When I enter into Him, the Highest, He presents me with His Unity. When He enters into me, my lowest, I offer Him the multiplicity which He Himself entrusted to me when my soul descended to earth, Him to reveal, Him to fulfil.

All religions are in essence one, inseparable. Each religion is an unfailing path leading to the eternal Truth and is a proper manifestation of that Truth. Religion does not change, but religions must undergo vicissitudes so far as the outer form, custom, habit, ritual, circumstances and environment are concerned. "United we stand, divided we fall." This oft-quoted maxim can adequately be applied in today's talk. The united strength of all religions knows the supreme secret that no individual religion is to be looked down upon. If the united strength is wanting, then no religion can stand with its head erect. Religion is one. But it expresses itself through many, through the teeming religions.

I am deeply proud to be here at the Universalist Church, for my heart voices forth the truth that the religion which is universal is the core of all religions, and the realisation of the universal religion is not the monopoly of any particular man. Any individual, irrespective of caste, creed and nationality, can have the realisation of this universal religion if he has dynamic imagination, creative inspiration and fulfilling aspiration to assimilate the spirit of all religions.

Hinduism

In a world of nervous uncertainties, in a world of dark falsehood and blind unreason, religion is one of the few things that retain their dignity. It is religion that brings man's divinity to the fore. It is religion that can inspire man to grapple with the ruthless present, reaffirm his inner strength and fight for Truth and the Hour of God.

You all know that the Hindu religion is one of the oldest religions of the world. Unlike most of the world religions, the Hindu religion has no specific founder. It is primarily based on the soul-stirring utterances of the rishis, the seers. A seer is one who visions the Truth and communes with the Truth.

If you want to define Hinduism, you can do so with the help of a monosyllable: Love. This Love is all-embracing and ever-growing. A staunch Hindu will say, "I can live without air, but not without God." But at the same time, if a Hindu says that he does not believe in God at all, he is still a Hindu. He feels himself to be a Hindu and others do not deny it. It is the personal choice that reigns supreme. A Hindu may worship hundreds of gods or only one. To him, God may be "Personal" or He may be "Impersonal." My young friends, I will try to explain what is meant by "Personal" and "Impersonal." An aeroplane is in the airport. You can see it. It is something concrete, material and tangible. When the plane leaves the ground and can no longer be seen, you know, nevertheless, that it is somewhere in the sky. It may be going to Canada or Japan or elsewhere. But you know that it is present on some other level, operating and functioning. Similarly, the "Impersonal" God, whom we may not see in a tangible form, we feel in our awakened consciousness, guiding and moulding us invisibly.

We have spoken of Hinduism's views on God. Now let us focus our attention on what it says about God-realisation. God-realisation is nothing short of a spiritual science which puts an end to suffering, ignorance and death. But we have to realise God for His sake and not for our sake. To seek God for our own sake is to feed our ceaseless desires in vain. But to seek God for His sake is to live in His Universal Consciousness; in other words, to be one with Him absolutely and inseparably.

The paramount question is whether God is within us all the time, whether He comes into our heart for long periods as a guest, or whether He just comes and goes. With a deep sense of gratitude, let me call upon the immortal soul of Emily Dickinson, whose spiritual inspiration impels a seeker to know what God the Infinite precisely is. She says:

```

Has been assumed to be,

Which never went away?

Hinduism is called the Eternal Religion. It seeks union with God in every way known to mankind. It wants an all-fulfilling union of mankind with God, nothing more and nothing less. Its essence is tolerance. Hinduism refuses to think of world religions as separate entities. Housing within itself, as it does, all the religions of the world in its own way, it can be called, without being far from truth, a unique Fellowship of Faiths.

For a genuine Hindu, love for others is an organic part of his love for God. Cheerfully and significantly his soul will announce and sing with the dauntless spirit of Walt Whitman:

```

And what I assume you shall assume

As good belongs to you."

The most striking feature of Hinduism is the quest for firsthand experience, nay, realisation of God. If you study the Vedas, the Upanishads, the Bhagavad Gita and other Indian scriptures, you may be surprised to observe that although each emphasises a particular view or certain ideas, they all embody fundamentally the same perfect divine Knowledge, which is God.

The salient point in the Hindu religion is uniquely expressed in the teachings of the Isha Upanishad: "Rejoice through renunciation." You know perfectly well that the good and the pleasant need not necessarily be the same. If you want the pleasant, you may come right up to the foot of a mango tree, but the fruits will be denied you by the owner. But if you want the good, which is in essence the Truth, the situation will be entirely different. If you want the mango, not to satisfy your greed, but to make a serious study of the fruit, the owner will be highly pleased with you. He will not only offer you a mango to study, but also tell you to eat as many as you wish.

None of us wants to play the fool; hence we must aspire for the good and do away with the pleasant once and for all. Our Goal, the fount of the highest Truth and Bliss, is open only to the Truth-lover who wants to fulfil himself in the ceaselessly delightful upward and inward journey of his soul.

A devout Hindu longs for a heart which is a perfect stranger to falsehood, a heart as vast as the world. Perhaps you may say that to have a heart of that type is next to impossible, an unattainable ideal. But I cannot concur with you. For even now such noble souls walk the earth. Your unique president, Abraham Lincoln, undoubtedly had such a heart as that. To quote your great philosopher, Ralph Waldo Emerson: "His [Lincoln's] heart was as great as the world, but there was no room in it to hold the memory of a wrong."

The Hinduism of today

To add to the joy of our enthusiasm, a voice of a courageous dreamer, quite unexpected, is now heard echoing and re-echoing in the recesses of our memories. A century and a half ago, this dreamer saw the light of day here on Long Island, New York. He is Walt Whitman. This seer-poet, with his message of the universal "I", joins us in our momentous journey.

Our first stop is a visit to Dr. Radhakrishnan, one of the greatest living philosophers. He speaks on Hinduism:

> "The Hindu attitude to religion is interesting. While fixed intellectual beliefs mark off one religion from another, Hinduism sets itself no such limits. Intellect is subordinated to intuition, dogma to experience, outer expression to inward realisation."

Keeping this in mind, let us move on to examine Hinduism. It is no doubt a great religion. But it is also a simple religion. It does not want to confuse a man or test his intellectual capacities. It does not crave his attention or solicit his favour. Significantly, what it wants from him is his soul's understanding. Hinduism wants not only to preserve but also to propagate the inner harmony of every human soul, if such is the Will of God. What it wants is to possess and be possessed by all that is best in the cultural, religious and spiritual wisdom of the world.

Although it has had its periods of inertia, Hinduism is not a static religion. A static religion would lead only to sterility and finally to death. Hinduism has, in its long history, become an emblem of flexibility, independence, creative thinking, and spontaneous innovation in both thought and action. Hinduism knows how to absorb; it knows, too, how to reject in order to sit at the feet of Truth. Hinduism is a ceaseless mounting cry for Truth. It aspires to be the essence of an all-embracing spiritual panacea to feed humanity.

India's past is remarkably rich and varied. The same can be said of her dauntless present, which can and must provide a starting point for the golden future. The Hinduism of today is sincerely trying to discover a unique way of life in which groups of radically different racial, historical, ethical, conceptual and spiritual backgrounds can live in perfect harmony and at the same time actively collaborate in the fulfilment of one task: the marriage of Matter and Spirit. India, in its purest essence, is neither a matter-hungry nor a world-shunning country. And the tolerance with which Hinduism has always been associated is firmly rooted in sacrifice and a full recognition of other men's rights.

India acts with neither fear nor a sense of superiority. Indeed, Hinduism has become self-critical of late. Hence its improvement is dawning fast. It is true that the Hinduism of today has countless problems. It is equally true that Mother India alone must and certainly will solve all her problems. An indomitable will is energising Bharat Mata (Mother India). Progress, both material and spiritual, is being effected with lightning speed. Of supreme importance, however, is the fact that the Hinduism of today is going to model itself — not on Western or Eastern or Southern or Northern patterns — but on the Infinite's own Pattern.

Here in America, we are in a land of freedom, the freedom that nourishes dynamic thoughts and dynamic movements. There in India, we are in a land of freedom, the freedom of a fertile tolerant spirituality that nourishes all religions.

Here we wish to reach God by running speedily, while there we wish to reach God by climbing swiftly.

Let us go and listen to a devout Hindu. He says that his father is Silence, his mother is Power. Silence feeds his consciousness. Power utilises his consciousness. His parents teach him to breathe in the air of spiritual oneness, to feel that oneness in all human beings: indeed, in the entire creation. His parents have taught him the secret of secrets: that through meditation alone the world can be seen and felt fully and integrally. They have made him realise that his life is part and parcel of humanity. He has no race, no nation of his own. His religion is God-vision. He knows that to realise God, he has not to kill his lower self. He has just to transform it into his Higher Self. Then, behold! The Goal beckons him. Indeed, this is a new approach to and a new fulfilment of Truth. Finally, he wants not only to see God but also to be God Himself.

The quintessence of Hinduism

And now my heart desires to share with you a few significant thoughts on Hinduism. Let me first tell you a short story.

A great sage of ancient India, named Bhrigu, wanted to test the three principal gods the great Trinity of Hinduism: Brahma, Vishnu and Shiva. He wished to determine who was the greatest. He approached Brahma, but showed him no respect. Brahma was very displeased with him. With the same disrespect, Bhrigu went to Shiva, who became violently angry. When he went to Vishnu, he found the deity asleep. So Bhrigu put his foot on Vishnu's chest to wake him up. The god was greatly alarmed at being awakened in so rude a manner, and immediately he began to massage Bhrigu's foot affectionately, saying, "Is your foot hurt? I am so sorry." Thus Bhrigu discovered that Vishnu was the greatest of the three gods.

The tolerance shown by the god in this story was not weakness but the heart's generosity. Further, it came from a feeling of oneness. When, in our sleep, our elbow strikes some other part of our body, we do not become angry with the elbow, but massage it. Similarly, Hinduism strives to regard humanity as one great body.

Hinduism is a river that flows dynamically and untiringly: Hinduism is a tree that grows consciously and divinely. Hinduism is variety. Unique is Hinduism in her Mother aspect. She is blessed with children who cherish various conceptions of God. One of her children says: "Mother, there is no Personal God." "I see, my child", she answers. The second child says: "Mother, if there is a God, then He can only be Personal." "I see, my child", she replies. The third child says: "Mother, God is both Personal and Impersonal." "That is so, my child", she says. And now she says to them: "Be happy, my children, be happy. Stick to your own beliefs and learn through them. Grow through them and always be faithful to your ideals." Indeed, this is the Mother-Heart of Hinduism.

Hinduism clings to the inner law of life which is the common heritage of mankind. So long as one is a Truth-seeker, it does not matter if one is a theist, an atheist or an agnostic. Each human soul has its own place in the Hindu ideal of spirituality. Significant are Gandhi's words: "Hinduism is a relentless pursuit after Truth. It is the religion of Truth. Truth is God. Denial of God we have known. Denial of Truth we have not known."

Hinduism's past

It is absurd to hold that the India of the hoary past played exclusively the role of world-renunciation. Our ancients accepted life in full faith. They clearly believed in life itself as a great power.

Our Vedic parents expressed their will to live a long, radiant life when they sang:

Tach chaks ur debahitam...

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God-ordained, arise before us.

May we hear for a hundred autumns;

May we hold our heads high for a hundred autumns;

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Our Vedic forebears discovered the existence of two lives: the ordinary life and the higher life. They gave due importance to physical, vital and mental activities, but with a view to entering into a higher, spiritual life, a life of more illumined knowledge, light and truth. Once established in that higher life, they knew the soul would receive absolute support from the members of its family, the body, vital, mind and heart, for its full manifestation and expression. Thus became inevitable the ideal of a special knowledge leading to the liberation of the aspiring human soul. Our ancestors were realists who felt that the spontaneous joy of life would feed the body and strengthen the soul. They knew that the secret of growth was freedom. They cried out:

Uru nastanve tan...

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Give freedom for our dwelling,

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Hinduism's Present

It is easy to insist that the India of the past was sublime while the India of today is anything but that. But they are mistaken who think that ancient Hinduism is the only part of Indian life worth study. India's present, too, has much to contribute to the world at large. Her soul's light, paying no heed to outer recognition, is playing an important role in awakening the heart of the world, and it is ultimately destined to inspire humanity with the message of truth, forgiveness and universal kindness.

Hinduism is a dynamic aspiration, divinely surcharged. In the course of its eternal journey, self-giving has been its very breath of life.

Hinduism is complex but it has always kept and forever will keep a distinct note: the note of spirituality. A true Hindu will keep his ideals burning, no matter how shattering the ephemeral changes are, no matter how powerful the destructive forces. Dr. Radhakrishnan, the philosopher-king, throws abundant light on the subject:

> When an old binding culture is being broken, when ethical standards are dissolving, when we are being aroused out of apathy or awakened out of unconsciousness, when there is in the air general ferment, inward stirring, cultural crisis, then a high tide of spiritual agitation sweeps over peoples and we sense in the horizon something novel, something unprecedented, the beginning of a spiritual renaissance.

Hinduism: Its spiritual significance

The breath of Hinduism is spirituality. Whatever a Hindu does, he does as a means to this end. It is true, as with any other individual, that he wants to accomplish all that he can here on earth. But the important thing is that he does not and cannot do anything at the expense of his spiritual life. To him, the spiritual life is the only life that can eventually garland him with the victory of perfect Perfection.

In the spiritual life, people very often use the word "sin." Here I must say that a Hindu has nothing to do with sin. He takes into consideration only two things: Ignorance and Light. With his soul's light, he wants to swim across the sea of ignorance and transform his lower self into his higher Self.

Tena tyaktena bhunjita. "Enjoy through renunciation." This is the life-giving message of the Hindu seers. What is to be renounced is the train of our desires, nothing more and nothing less. In renouncing all our earth-bound desires, we can have the taste of true divine fulfilment.

I have already told you that the breath of Hinduism is spirituality. In the spiritual life, the control of the senses plays a great part. Since such is the case, let us try to clearly understand the function of the senses. A devout Hindu feels that his senses are not meant for mortification. The senses are his instruments. Their assistance is indispensable. The senses should and must function in full vigour, for the divine purpose of an all-fulfilling, integral wholeness. Then alone can true divinity dawn in human life. Self-indulgence ends in utter frustration. Poor mankind! It is so lavish in using and exhausting the pleasures of the body. Certainly man is not so lavish in his life with anything else as he is with his self-indulgence. Alas, to his utter surprise, before he exhausts the pleasures of the body, his very life exhausts itself into futile nothingness. It is high time for the brute in man to give place to the divine in him. Brutality does not conquer. It kills.

Spirituality is the all-embracing love. This love conquers man and makes him conscious of his true, inner divinity, so that he can fulfil himself and become a perfect channel for God's manifestation. This love, or this bond of love, man can create within himself in order to bind or unite himself with other individuals, other nationals, other internationals. This is what a devout Hindu feels.

No movement, no progress. Movement needs guidance. Guidance is knowledge. But man has to know that mental knowledge can only help him to a certain extent. With its help, he can go nowhere near the Goal. It is the knowledge of the soul that grants man his God-realisation.

Robert Browning said:

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So fettered fast we are.

Man is bound to the finite, but he cannot be bound by the finite. Man has surrendered himself to time and space. But neither time nor space has compelled him to surrender. Man tries to possess the beauty of the finite. He thinks that if he can bind himself to the finite, he will be able to possess its beauty. Alas, instead of possessing, he has been possessed. Time and space have lured him. He thought he would be able to possess them with his surrender. They gladly accepted his surrender. But he has been possessed by them mercilessly. Possession is not oneness; conquest is not unity.

Hinduism: The journey of India's soul

Religion, on the other hand, is derived from the Latin verb ligare, to bind. The ancient Romans saw religion as a force which binds and controls man. But the ancient Indian seers felt that religion, nay, dharma, must release man from that which binds him, that is, his own ignorance. Man's awakened consciousness must do away with ignorance, or to be precise, must transform ignorance into the knowledge of Truth.

Sri Aurobindo says:

> Dharma is the Indian conception in which rights and duties lose the artificial antagonism created by a view of the world which makes selfishness the root of action, and regain their deep and eternal unity. Dharma is the basis of democracy which Asia must recognise, for in this lies the distinction between the soul of Asia and the soul of Europe. Through Dharma the Asiatic evolution fulfils itself; this is her secret.

In days of yore, Hinduism was known as the Arya Dharma. Strangely enough, even now people are not quite sure from which part of the globe the Aryans entered India. Some, indeed, are of the opinion that the Aryans did not come from outside at all. Swami Vivekananda heads the list of these firm believers.

The origin of the word "Hindu" is very strange. It is closely associated with the river Sindhu, the present Indus. But the ancient Iranians, who desired to call the Aryans by name of the river on which they lived, pronounced it "Hindu." The Aryans seemed to like the name and we, who are their descendants, are enamoured and proud of the name "Hindu."

Hinduism or the Hindu Dharma is found on the spiritual teachings of the Hindu seers. The Hindu shastras, or scriptures which govern Hindu life and conduct, are illumined and surcharged with the light and power of the hallowed teachings of these ancient seers.

Many are the Hindu shastras. Each has made a singular, powerful contribution to the whole. The oldest and foremost of all these are the Vedas. They are considered the oldest written scriptures to have appeared since the dawn of civilisation. The other scriptures have the Vedas as their only fount. The Vedas have another name, Shruti, that which is heard. They are so called because they are based on direct revelation. The authority of the Vedas rests on direct, inner spiritual experience that stems from divine Reality. A Hindu feels in the inmost recesses of his heart that to doubt the inner experiences of the Vedic seers is to doubt the very existence of Truth. Vid, to know, is the Sanskrit root of the word Veda. Veda actually means the Knowledge of God. As God is infinite, even so is His Knowledge. We observe in the Vedas, with surprise and delight, that the Truth discoveries are infinitely more important than the Truth discoverers. Unfortunately, the order of the present day is the reverse. The Vedas are four in number: Rig Veda, Sama Veda, Yajur Veda and Atharva Veda. Each of the Vedas consists of two sections: Samhita and Brahmana. Samhita contains the hymns or mantras, while Brahmana expounds their significance and appropriate application.

All the other Hindu shastras, other than the Vedas proper, are known as Smritis. Smriti literally means anything that is remembered. The Smritis cherish their great indebtedness to the Vedas. They are proud of the fact that they own their authority to the Vedas and to the Vedas alone. They have traditionally exercised great authority in laying down social and domestic laws, plying their boat between the shores of Vidhi, injunctions, and Nishedha, prohibitions in Hindu society.

Now let us focus our attention on the Upanishads. Upa means near, ni means down, shad means sit. Upanishad refers to pupils sitting at the feet of their teacher, learning their spiritual lessons. The Upanishads are the philosophic and reasoned parts of the Vedas. They are also called Vedanta, end of the Vedas. There are two reasons for this. One is that they actually appear towards the end of the Vedas; the other is that they contain the spiritual essence of the Vedas, which is all Light and Delight. The actual number of the Upanishads still remains unknown. One hundred and eight have been faithfully preserved. Of these the most significant are Isha, Kena, Katha, Prashna, Mundakya, Aitareya, Chhandogya, Brihadaranyaka and Svetasvatara.

God-realisation abides in meditation, never in books. This is the supreme secret of the Upanishads. The sages and the seers in the Upanishads asked their pupils to meditate, only to meditate. They did not even advise their students to depend on the Vedas as an aid to realising God. "Meditate, the Brahman is yours! Meditate! Immortality is yours!" At the beginning of the journey of the human soul, the Upanishadic seers cried out, Uttisthata jagrata ... "Arise, awake, stop not until the Goal is reached." At the journey's end, the same seers cried out once again, Tat twam asi, "That Thou art."

Now let us come to the Sad-Darshana, the Six Systems of Indian philosophy. These are the various schools of thought later introduced by some of the Hindu sages. The sage Jaimini's system is called Purva Mimansa; others are Vyasa's Uttar Mimansa or Vedanta, Kapila's Sankhya, Patanjali's Yoga, Gotama's Nyaya and Kanada's Vaisheshika. If one studies the Nyaya first, then it becomes easier to fathom the other systems of thought.

All of the Six Systems were written in sutras or aphorisms. The sages did this because they wanted not to expound the philosophy, but to express in the briefest possible sentences their soul-stirring revelations and to have these engraved on the memory of the aspirant. Through the passage of time, the aphorisms have been significantly adorned and armoured with countless notes and commentaries.

It is high time for us to invite Professor Max Muller to join us in today's momentous journey:

> If I were to look over the whole world to find out the country most richly endowed with all the wealth, power and beauty that nature can bestow — in some parts a very paradise on earth — I should point to India.... If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered on the greatest problems of life and has found solutions to some of them which well deserve the attention even of those who have studied Plato and Kant — I should point to India. And if I were to ask myself from what literature we here in Europe, we who have been nurtured almost exclusively on the thought of Greeks and Romans, and of one Semitic race, the Jewish, may draw the corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal, in fact more truly human, a life not for this life only, but a transfigured and eternal life — again I should point to India.

To walk along the royal path of the Six Systems of Philosophy is difficult. That path is for the learned and the select few. The common run needs an easier path. It is here that the Puranas come into the picture. The Puranas teach us the Hindu religion with inspiring and thought-provoking stories, anecdotes and parables. The Puranas present Hinduism in an easy, interesting, charming and convincing manner. The major difference between the Vedas and the Puranas is that the Vedic gods represent the cosmic attributes of the One, while the Puranic gods represent His human attributes.

Now the Bhagavad Gita or the Song Celestial demands our immediate attention. It is the scripture par excellence. The Gita is the life-breath of Hinduism. The Gita not only tells us to realise God, but it also tells us how. The Gita introduces three principal paths towards God-realisation: Karma Yoga, the path of action; Jnana Yoga, the path of knowledge; and Bhakti Yoga, the path of devotion. Emotional devotion and philosophical detachment not only can but must run abreast to fulfil the Divine here on earth. This sublime teaching of the Gita knows no equal. Without hesitation, a devout Hindu can say that the Gita has been the solace of his whole life and will be the solace of his death.

Certain people are heartily sick of our rituals and rites. To them, these are nothing but cheap, confused and showy affairs. But the critics will have no choice but to revise their opinions when they come to know why we perform rituals. Needless to say, we want spirituality to govern our lives, both inner and outer. Without purity of the mind, there can be no true spirituality. And for those who want purity, the performance of rituals is often an invaluable necessity. We know that when the mind is pure, illumination dawns. The subtle truths that lie beyond the range of our senses enter into our consciousness directly through the pure mind. Participation in rituals greatly aids this process. Granted, rituals are externals. But we have to know that it is the externals that bring home the truth to individuals. Rituals eventually touch the very core of our consciousness. Rituals permeate every aspect of Hindu life.

Rites, too, have been in vogue since the days of the Atharva Veda. Rites, if performed with an inner urge and an aspiring heart, can help us considerably to conquer the hostile forces, avert untold misfortunes and fulfil life in its divine plenitude. Indeed, this is the divine attitude. The fear of a spiritual fall threatens us only when we use the rites, or rather the magic or lesser rites, to gain selfish and undivine ends.

A word about images and symbols. We do not worship images and symbols. We worship the spirit behind them. This spirit is God. It is so easy to feel the presence of God in and through a concrete form. Through the form, one has to go to the Formless; through the finite, to the Infinite.

We worship nature. Others smile at our folly. We laugh at their ignorance. Why do we worship nature? Because we have discovered the truth. We have discovered the truth that God manifests Himself not only through nature but also as nature. "A thing of beauty is a joy forever", said Keats. Beauty is soul. Soul is all joy. A Hindu seeker cannot separate the aspiration of nature from the beauty and joy of the soul. Nature's aspiration and the soul's delight together create an all-loving, all-embracing and all-fulfilling perfect Perfection.

"Look at the zenith of Hindu folly"! the critics say. "For of all things in God's creation, a Hindu has to worship animals, trees, even snakes and stones." Alas, when will these men of so-called wisdom come to learn that we do not worship the stones as stones, the snakes as snakes, the trees as trees and the animals as animals. What we do is very simple, direct and spontaneous. We worship the Supreme in all these; nothing more and nothing less. With this attitude a Hindu desires to worship each and every object of the world, from the largest to the tiniest.

Let us speak of the caste system, which has been an object of ceaseless criticism. What is caste? In the deepest sense of the term, caste is unity in variety. No variety, no sign of life. Variety is essential to the cosmic evolution. All individuals cannot have the same kind of development: physical, vital, mental or spiritual. Neither is such similarity imperative. The thing of paramount importance is that each individual be given infinite opportunity and freedom to develop along his own line of growth.

In this lofty ideal, there is only one idea: to serve and be served. Each individual has his rightful place in this ideal. The caste system is to be regarded like the functioning of one's own limbs. My feet are in no way inferior to my head; one complements the other. Brahmin (priest, teacher and law-maker), Kshatriya (king and warrior), Vaishya (merchant, trader and agriculturist) and Shudra (labourer, servant and dedicated hand) are all united by their mutual service. Caste is not a division. It embodies the secret of proper understanding. And it is in proper understanding that we fulfil ourselves fully. A Hindu feels this sober truth.

True Hinduism abjures all that divides and separates. It dreams of the Supreme Truth in absolute freedom, perfect justice in all-embracing love and the highest individual liberation in unconditional service to humanity.

Hinduism gives due importance to all the spiritual figures of the world. It recognises a great harmony in their teachings. Down through the ages, the firmament of India has sent forth the message of Peace, Love and Truth. It has fostered and encouraged the synthesis of all world religions. Further, Hinduism has always affirmed that the highest end of life is not to remain in any particular religion, but to outgrow religion and realise and live in Eternal Truth.

Hinduism is the embodiment of certain lofty, infallible ideals. These ideals within us live and grow, grow and live. Because of this fact, Hinduism is still a living force. It lives to lead. It leads to live.

India: Her consciousness and light

What is India's absolutely distinctive possession? Her soul. She lives in the soul, she lives from the soul and she lives for the soul.

Where can the world find the real nature of India? In the ever-wakeful domain of the Spirit.

What has made the history of India unique? A most surprising and unusual continuity in the line of her spiritual seekers and Masters.

What does Indian spirituality teach? It teaches the world to conquer the evil of the lower nature and to go beyond the good of the higher nature.

What is Mother India's desire? It is to transcend the human way once and for all, through radical self-transmutation, and to enter into the ever-dynamic way of God.

Religion, however mighty it may be, is not and cannot be the message of India. Her message is Self-realisation.

The perfect truth of India's religion lies in its outer and inner realisation of the One that is, of the One that is in the process of becoming.

O world, as you march on towards the deepest recesses of your heart, to your amazement, you will find Mother India to be anything but God-fearing. What then is she? She is God-loving: the God-loving soul in God's all-dreaming and all-manifesting Truth.

The soul of India feels that to be satisfied with intellectual speculation is to remain satisfied with only half the food that is actually needed for health. It is realisation that gives one a full meal. And if one seeks realisation, meditation and concentration are of paramount importance.

Indian philosophy, in its sublimest sense, is nothing short of the practical realisation of the Truth.

There is no more than a hyphen between the Vision of the Vedic seers and the soul of India, and between India's spirituality and the final spiritual liberation of the world.

They say that India long ago lost the Milky Way of greatness. But we know that she has now a colossal hope that the overcast sky will clear at last, revealing again the myriad points of light.

What were the chief causes of India's downfall? She neglected the body-consciousness and eschewed the material life. She narrowed her outlook and sealed herself up in the outworn rituals of the past. She clung to the festering shell of her ancient culture while killing its living, growing spirit. And India's doom was sealed the day she started these practises.

India began to rise the day she turned away from these tendencies and accepted life in all its dynamic aspects.

India will rise fully the day she becomes self-reliant. She knows well that she cannot achieve her goal if she has to depend permanently on alien help. Self-help is the best help. Self-help is God's own help in disguise.

India has within her a voice that is the selfsame, all-fulfilling Voice of God. That Voice she simply must hear and obey.

What is actually meant by the emancipation of the Indian woman? It means that she must no longer be alienated from education. She must have free access to the worldwide knowledge of the present day, in addition to the sacred lore of past centuries. True education helps us to live in the integral perfection which is the very backbone of our existence on earth. The Indian woman must be given a full opportunity to develop and manifest this perfection.

The emancipation of the Indian woman also means that she must not be suppressed and dominated by man. She must be free to be herself, independent in her own right, strong and confident, a true partner and companion of man and not his drudge and serf. She must become again what she was in Vedic India, a respected and equal citizen, a glorious complement to man.

Today's India is poverty-stricken. But tomorrow's India will be prosperous. She will be a mighty wave of hope and faith. Her very thought will be stirred with a new vision. Infinite will be the possibilities on her horizon. Her sacrifice will build a more durable foundation for mankind. She will contain within herself nationalism and internationalism, becoming the true symbol of spirituality in action.

India with her spiritual power will wield a tremendous influence on future generations. This is no imagination, but vision in operation.

India and India alone is the nerve centre of the aspiring world.

India's strength is not in her arms, but in her heart. More so, it is in her seer-vision.

India tells the world that the realisation of unity is the only strength which can conquer the world.

India is the seeker of the Absolute. The summum bonum of life is the ideal of God-realisation. In her heart there is a burning love of God; in her mind, the service of unawakened humanity.

Consumed with desires and temptations, Europe rushed towards India to acquire her fabulous wealth. That is true. But it is equally and absolutely true that Europe's soul came to India with a spiritual seeking and an occult urge to discover what India was actually like.

India has three world-conquering weapons: Non-violence, Peace and the Wisdom which tells that she is in All as All is in her.

India's choice is character. But she must feel that she needs personality as well.

Mother India's fear is not of atomic bombs but of her children's self-forgetful amnesia.

Unbelievably, India has perfectly reconciled in herself the two worst antagonists: renunciation and epicurianism.

Perfection was the choice of the Greeks. Proportion was the choice of the Romans. Universality is the choice of the Indians.

India is the voice that never falters. Hers is the truth that cannot be silenced by the threatening darkness of centuries. Hers is the heart that sings perpetually of the unity of mankind.

East and West

The East says: "I have seen God's Transcendence." The West says: "I have seen God's Immanence."

The East considers life to be a continuous growth from matter to spirit. The West considers life to be a continuous growth from the simple material life to a complex and ever-expanding scientific development.

The indifferent East felt that it had nothing to hear from the West. The proud West thought that it had nothing to learn from the East.

According to the East, the West is anything but divine. According to the West, the East is idle.

It is no exaggeration to say that the East is terribly afraid of a dynamic life. Similarly, the West is terribly afraid of lone self-poise.

The East is perhaps wanting in care, detail and exactitude. But the West is wanting in breadth, vastness and universality. The East is wanting in an earthly, practical intelligence. The West is wanting in the matchless realisation of the Self. The East feels that the mastery of one's own inner movements is the true fulfilment of life. The West feels that the mastery of the world is the true fulfilment of life.

Humility and devotion are the birthright of the East. Honesty and frankness are the birthright of the West. The combination of these four powers should be the ideal of a human being.

The East wanted to conquer the world in the name of liberation. The West wanted to conquer the world in the name of commerce and religion.

The East has control of Spirit. The West has control of Matter. Spirit is creative, conscious existence. What is Matter? It is anything but lifeless mechanical substance. Matter is vibrant energy which deliberately hides within itself life and consciousness.

The individual of the East is content to abide by the maxim, "Let me live unseen and unknown, and unlamented let me die." And, it might be added, "Let it all be done without too much exertion." The individual of the West, on the other hand, seems to desire the full expression of his individuality. He wishes to make for himself a strong and powerful position in his own world.

The East's age-long experience with the spiritual life has taught it an inner poise and equanimity in work. It can stand aside from frustration, excitement, irritation over minor upsets and all that disturbs the inner balance. It can make tranquil readjustments and proceed in the same calm tenor. This the West has yet to learn.

The West's intensive experience with material progress has taught it to be objective in work. It has learned to stand aside from favouritism, nepotism and other personal considerations in carrying out a necessary job. It can do the work for its own sake, quickly and efficiently, and with the best man-power available. This the East has yet to learn.

Indian philosophy is, in its origin, the search for the highest Truth. Only the Reality beyond the senses has been able to quench the inner thirst of the East.

European philosophy is, in its origin, an examination of ideas by the critical intellect. Until now, reason and intellect have been enough to feed the hungry West.

It is now that East and West have come to realise the need of a marriage between Mind and Spirit.

East and West may be taken as the two eyes of the same human body. The other human divisions and distinctions — racial, cultural and linguistic — are destined to disappear from the human consciousness when it is flooded with the supramental Light and Force. This is the inevitable consequence of the Hour of God that is dawning all over the world. Diversities will be there, enriched and enhanced in fullest measure. But these diversities will not be disturbances to the general consciousness. On the contrary, they will be happy and harmonious complements to a unique whole. Humanity will be a true human family in every sense of the term and in a yet unknown sense. The response to the new Light will certainly exceed human expectations.