A seeker is he who knows something about the inner world. A seeker is differentiated from an ordinary person only because he thinks of the inner world, because he cares for the inner world just as he cares for the outer world.
A seeker has a most intimate friend in the inner world: aspiration, the inner mounting cry. Again, he has a most deplorable foe: desire. He wants to be totally freed of his foe, desire, and wants to be always with his eternal friend, aspiration.
When we aspire, we come to realise that there are three most significant things that we have to know in order to discover God, see God face to face and grow into the very image of God. What are these three things, which are of paramount importance? Concentration, meditation and contemplation. Each seeker is supposed to know something about concentration, meditation and contemplation. Since I am a seeker, by God's infinite Grace I happen to know a little bit about concentration, meditation and contemplation.
This evening I wish to share with you very briefly what I know about concentration, meditation and contemplation. In the inner world, when I wish to run the fastest — according to my capacity, of course — I concentrate. In the inner world, when I wish to fly the highest, I meditate. And in the inner world, when I wish to dive deep, deeper, deepest, I contemplate.
I run, and concentration is my friend. I fly, and meditation is my friend. I dive, and contemplation is my friend.
When I concentrate, I invoke God the Power. When I meditate, I invoke God the Peace. When I contemplate, I invoke God the Delight. God the Power, God the Peace and God the Delight, each individual here embodies to a certain extent. When we invoke God, either we feel that God the Power, God the Peace or God the Delight comes down to us from above, or that God the Power, God the Peace or God the Delight comes to the fore in us.
Here on earth, in and through Swami Vivekananda, God the Power manifested Himself to a considerable extent; in 1893 here in America, the Parliament of Religions was witness to this supreme fact. God the Peace manifested Himself considerably in and through Lord Buddha. Then, when we think of Lord Krishna, meditate on Lord Krishna, we see that God the Delight has manifested in and through him. When we concentrate, meditate and contemplate, these three great spiritual giants appear before our mental vision.
When I concentrate, I feel that I need God. As a matter of fact, because I need God, therefore I concentrate. When I meditate, I feel that God needs me. And when I contemplate, I feel that both God and I need each other. I need Him for Realisation-to discover what I eternally am, the Highest Absolute, and God needs me to manifest Himself in perfect perfection in and through me. This the seeker in me sees and feels when he concentrates, meditates and contemplates.
When I concentrate, I see the goal either right in front of me or at some far, remote place. When I meditate, I see God inside my heart or I see my Goal inside my heart. And when I contemplate, I see and feel that I am the eternal traveller walking along Eternity's road. At the same time, I am the way, the eternal way and I am the eternal Goal. I am the traveller, I am the way, I am the Goal. When I contemplate, I come to realise this. And something more, I realise that this moment I am the Divine Lover and God is the Supreme Beloved and the next moment God is the Divine Lover and I am the Supreme Beloved. Divine Lover and Supreme Beloved constantly exchange roles. This is what I discover when I contemplate.
A brave heart, concentration demands from me. A calm, quiet and tranquil heart, meditation demands from me. A oneness-heart, a heart of inseparable and universal oneness, contemplation demands from me. If I am to win in the battlefield of life, what I need is a brave heart to concentrate, a calm and tranquil heart to meditate and a heart of universal oneness to contemplate.
Concentration tells me each second is invaluable; I must not waste even a fraction of a second. Meditation tells me to avail myself of all the divine opportunities that knock at my heart's door; I must not waste any opportunity, for each opportunity is leading me a step ahead towards my destined Goal. Contemplation tells me to discover the eternal Time, the Heaven-free Time, inside the fleeting earth-bound time.
In the inner world before I concentrate, I use my aspiration-friend, my inner cry, to purify my eyes. I have to purify my eyes if I want to do the best concentration. Before I meditate, I use my aspiration-friend to purify my heart. And before I contemplate, I request my aspiration-friend to purify my entire earthly existence-my body, vital, mind and heart-so that I can do the best contemplation, according to my capacity.
Imagination helps the seeker in us considerably. Before we concentrate, in silence if we can imagine the blazing sun, the fiery sun, then it helps us considerably in our concentration. Like a magnet, the seeker in us pulls the power of the sun, the boundless power of the sun.
Then, before we meditate, if we can imagine the vast sky, then the vastness of the sky enters into us and helps us considerably. It helps us establish tranquillity and peace in our mind, in our heart, in our earthly physical frame.
And before we contemplate, we should in silence imagine the moon, the beauty of the moon, which is the emblem, here on the earth, of the Absolute Supreme. The beauty of the moon represents the Consciousness of the Divine Mother. The Mother aspect of the Supreme Beloved is embodied by the moon. So if we imagine the moon, then the beauty, delight, sweetness, nearness and closeness of the Absolute Supreme we feel operating in and through us. Or if we can imagine the most beautiful child on earth, and if, on the strength of our imagination, we can feel this most beautiful child in the inmost recesses of our heart, then it helps us considerably.
When I reach the highest pinnacle of concentration I see my third eye. This third eye, which is between the eyebrows and a little above, offers me a pass to enter into the past, present and future. Anything that has to be nullified in the past I nullify. Anything in the remote future that has to be accelerated I bring into the immediacy of today. And anything that has to bear fruit today, in the present, I do sooner than at once.
When I reach the zenith of my meditation, the acme of meditation, I see Sat-Chit-Ananda; Existence, Consciousness and Bliss become my friends. This triple consciousness, which can be considered as one, tells me that I belong to it; I am in it, I am with it and I am for it. Existence-Consciousness-Bliss claims me as its very own, as I claim it as my very own.
Then, when I do my best contemplation and reach the highest contemplation, I see Eternity, Infinity and Immortality. They tell me that I am their inseparable friend. I am a human being, but they know that I am one with Infinity's heart, Eternity's breath and Immortality's life.
On the practical level, when I concentrate, I concentrate on the tiniest thing, on the smallest thing possible, because this is how I, and everybody, can develop the concentration-power quickly.
When I meditate, I meditate on the largest thing possible. This is the secret way one can acquire very fast the power of meditation. Then when I contemplate, I at once play the role of concentration and meditation together. I concentrate on the tiniest substance, let us say, on a drop, the tiniest drop. At the same time I meditate on the vast ocean. So I concentrate on the soul and the body of the tiniest drop and I meditate on the soul and the body of the vast ocean.When I contemplate, at that time the realisation of the Divine Lover and the Beloved Supreme comes first. Again, inside contemplation there has to be concentration and meditation as well. Concentration indicates the increase of intensity in depth and length. Meditation indicates the assimilation of vastness that is already acquired or achieved.
PRD 1. Cornell University, 26 November 1975↩
So when we concentrate, we can go from the largest portion of the flower to the smallest portion, or from the body to the soul. Again, we can go from the smallest portion to the largest, from the soul to the body. Either we can contract our consciousness or expand our consciousness. Either way is most effective.
When we meditate, we do not allow any bad thoughts to enter into our mind. If a good thought, a progressive thought, comes we shall allow it to grow. But if any undivine thought comes in we shall immediately try to destroy it. An undivine thought is like a thief, and we shall not allow the thief to enter into our room. But if it is a friend who wants to enter, we shall welcome him. Joy, love, peace: these are our friends. We shall allow them to enter into us. But fear, doubt, anxiety, worry, insecurity and impurity are our enemies. In meditation we shall be meditating upon vastness-either the vast blue sky or a vast expanse of water. Meditation means oneness with vastness.When we contemplate, we shall offer our body, vital, mind, heart and soul with utmost love and joy to our Beloved Supreme, so that He can make us His perfect instrument for His manifestation. He alone is our Beloved Supreme. He alone is our highest Reality. We shall contemplate on the highest Absolute, our Beloved Supreme. In contemplation, we become one with the object or subject of our contemplation. This moment we are the Divine Lover and the Supreme is the Supreme Beloved; the next moment we are the Supreme Beloved and the Supreme is the Divine Lover. This is contemplation.
Concentration wants immediate results. It is ready to get anything, to some extent, by hook or by crook. But meditation won't do that. Meditation has infinite time at its disposal. That doesn't mean that meditation neglects the fleeting time, no. It appreciates fleeting time, but at the same time inside the fleeting time it sees the endless time. That is why meditation has infinite peace inside it.So if one knows the result we get from concentration and meditation, then one can never make a mistake. They are two different things. The intensity of the vital at the time of concentration is not bad if it comes from the purified vital and not the demanding vital. The vital is a very good thing, it is like a very dynamic horse, but the question is how we utilise it. Most people are using the vital in the world of passion, disharmony, argument and greed. But this same vital can be used as a dynamic strength to fight against ignorance, imperfection and death. So if we can use a purified vital at the time of concentration, then our success will be very satisfactory and it will assure us that fulfilment of our goal on earth is not a mere dream.
Just now Katyayani's soul has come and it is moving around. While I was talking to you, her soul was sitting at my feet. If there were an occultist of a very high order here, he would immediately see this. Katyayani lives in Canada and Rekha's sister lives in New Mexico. From Canada and New Mexico their souls have come to me.If something very serious happens to one of my spiritual children, at that time my physical mind may not be aware of it, but my soul will know. Your whole frame or face will come and stand in front of me. Five or six days ago another disciple was very mad at her children, and immediately I saw her just in front of me. I thought she was disturbed by her daughter. But usually this happens only if it is something very serious.
When you meditate, please feel that meditation is not an act of a greedy person. When we are greedy, we want to devour everything. We become voracious eaters and afterwards we suffer from a stomach upset. In the spiritual life also we have to go very slowly, steadily and unerringly. When we pray and meditate, first of all we have to know our capacity. Here we are not discouraging ourselves. If I know that my capacity is to run one hundred metres, then I will run one hundred metres for a few days or a few months or, if necessity demands, for a few years. But if I have the capacity to run only one hundred metres and all of a sudden I want to run four hundred metres, then naturally I will collapse. I will complete it with greatest difficulty and then I will fall down. I will simply ruin myself. So here also, when we meditate we have to know how long we can meditate soulfully, either five minutes or ten minutes or fifteen minutes or twenty minutes. After that time we may get a kind of unconscious greed, let us say. We feel that if we can get everything overnight, then we will become all God-realised souls. But this kind of greed will be our downfall.
So when we pray and meditate, we have to know our capacity: how much will we can exert and how much soulful love, devotion and surrender we have for God. A little child has some strength, but he does not know that when he pulls down something very big from above, immediately it falls down and breaks his hands and arms. So like a child you are also pulling down something very heavy. It is very heavy in the sense that it has enormous power. And where will the power go which you have invoked? Naturally the power is good power, but because of its enormity it is not able to stay inside you. You are not in a position to house the power.So when you meditate every morning, please feel the necessity of seeing your capacity. You are now in a position to eat only three pieces of bread. If you see that somebody beside you is eating six pieces, then you think, "What is wrong with me? Why can't I have the capacity to eat six pieces?" But let him eat six pieces if he has the capacity. Perhaps there is somebody else beside you who cannot eat even one piece. He can take only half a piece of bread. So according to your capacity, according to your inner hunger, you will try to satisfy yourself; according to others' capacity, they will also do the same. So, the forces that you are speaking of are not undivine. They are divine forces, but the problem arises because beyond your capacity you are trying to pull them down.
Or it may happen that your inner vessel is small; this can be the second reason. You have invoked light, which is joy itself, but the quantity that you have brought down from above is beyond the capacity and receptivity of your vessel. The quantity that you have got during the meditation has satisfied you but you are not in a position to hold the excess amount, so it disappears. At that time you feel miserable.So this happens for one of these two reasons. Either the joy is beyond the capacity of the vessel or impure ideas enter into your aspiring heart and the joy, which is light, cannot last.
The Sanskrit word for initiation is diksha. Diksha means offering, the offering of oneself. The Guru gives the disciple a portion of his life-breath and the disciple gives the Master his soulful promise that to the end of his life he will be totally faithful to the Master and serve the Master unconditionally. In initiation, the Master accepts consciously the lifelong ignorance of the disciple whom he initiates; and the disciple offers to the Master a solemn promise that after he has become purified and transformed, he will be a conscious, devoted, fully surrendered instrument of the Master. The Master during initiation will give him the promise: "I shall make you realise the highest Truth, God." Then the soul of the disciple will make a spiritual promise to the Master: "After I have attained my spiritual perfection I shall manifest your Light, the Light of the Supreme, on earth. You make me perfect in my realisation and I shall fulfil you in your manifestation." The Master finally says, "Whether you manifest me or not, my role is to make you realise the Highest."
If God wants to, he may appear before a seeker during the seeker's meditation or in a vision or a dream. He can take a luminous human form and tell the seeker that He is initiating him or He can give him a mantra. This is direct initiation, but it is very rare. Usually, initiation has to be done by a living Master.
The Upanishads, the sacred scriptures of India, speak of three different ways of initiation. In one kind of initiation, the disciple has to come and prostrate himself before the Master. He must be freshly bathed and clean-shaven. Sometimes he has to practise celibacy for a couple of months or years beforehand. He brings rice, coconuts and a few other traditional things. He also has to give a sacerdotal fee in the form of money or service. Then the disciple sits at the feet of the Guru and the Guru whispers a mantra in his ear. This mantra may be a word or a few words or even a few sentences. Then, according to the traditional way, the Guru touches the forehead, back and heart of the disciple in rhythm with the disciple's heartbeat. The aspirant has to practise this mantra all his life. He has to repeat it sincerely, devotedly and soulfully every day without fail. Along with the mantra, the Guru gives him instruction about how to sit properly for meditation, how to pray and how to worship God. This is the traditional Indian way of giving initiation. Last year in Puerto Rico I initiated a child who was only a few months old in this traditional way. I whispered a particular mantra in her ear and spoke inwardly to her soul in the soul's language and told her what she should do when she grows up. This is the only initiation I have done in that way.In the second method of initiation, the Guru exercises his own inner power to lift up the consciousness of the disciple, no matter what consciousness the disciple may be in at the time. The disciple may be in a very low consciousness or a very high consciousness. But the Guru injects his spiritual power into him and, on the strength of his power, lifts the disciple much higher than he was. I have done this kind of initiation quite a few times.The third way is initiation through compassion. Here the Guru slowly and steadily lifts the disciple up to the highest plane of consciousness through boundless, unconditional compassion. I have done that kind of initiation several times.
A spiritual Master can also initiate a disciple through the eyes or by touching him physically, by blessing him on the head and placing a hand on his heart. I have often used these methods. I have also initiated people occultly from miles away while they were in a very high state of consciousness during meditation in their home. But this I have done only a few times. But whatever approach I use, in each case a portion of my Oneness-Breath with the Supreme I offer to those whom I accept as disciples.
While I was working at the Indian Consulate, I read in The New York Times about a disciple who was initiating twenty or thirty aspirants under the auspices of a certain spiritual teacher. He was giving out mantras and initiating people while smoking a cigarette. This kind of initiation is nothing short of a crime. It is not possible to give one's life-breath while smoking a cigarette and it is not possible to give initiation by proxy. If a disciple is a realised soul, then certainly he can give initiation. But if the Master knows perfectly well that the disciple is not realised and if the disciple himself knows it, then if the Master tells him to go and initiate others it is a terrible mistake. If a Master is thousands of miles away from the seeker, he should initiate him directly on the occult plane. If he cannot do this, then he has no right to call himself a spiritual Master. Initiation by proxy is wrong and worthless.
If a disciple wants to have a conscious initiation, the first thing that is expected of him is humility, utmost humility. Let me tell you a story.Once a seeker went to a spiritual Master and said, "Please initiate me." He was a great seeker, but unfortunately he was quite proud. The Master said, "I am willing to initiate you tomorrow, but you have to bring me something or someone who is less worthy than you."
The seeker was happy. He thought this would be easy, since he felt that there were many people and many things infinitely inferior to him. The following day, he brought a blade of grass to the spiritual Master and said, "Here is a blade of grass. I am sure I am superior to this blade of grass."
The Master said, "You are a fool. Look at this blade of grass: How vast is the heart of this blade of grass! Would you allow anybody to walk on your chest? You would be furious. But this blade of grass allows you to walk on its very heart! This blade of grass is infinitely superior to you. Bring me something else."The seeker was dumbfounded. He thought, "You have played a trick on me. Now I am going to create some embarrassment for you." The next day he took some night-soil to the Master and said, "Undoubtedly this is inferior to me."
But the Master meditated on the night-soil and entered into the very heart of it, finally reaching its source. The source had been a beautiful apple. The apple spoke through the Master: "You are such an ungrateful fellow! When I was so pretty, so beautiful, so charming, so tasty, you took me and devoured me with all your greed. Now look at the transformation of my life: how beautiful I was and how ugly I have become. Who is responsible? You! And who allowed you to devour me? I did, out of my compassion, concern and love for you. So you are not superior!"
This time the seeker realised that there was nobody and nothing on earth which could be really inferior to him. He fell at the feet of the Master and said, "Master, here is the one who is really low. There is nobody on earth as worthless as I am, but please accept me."
The Master said, "Today I am crowning you with initiation because you have become true humility. If you are humble, then your goal is really near. If you are proud and arrogant, then your goal will always remain a far cry."The disciple comes to the Guru and enters into the Guru with what he has and what he is. What do you have? You have a soul. What are you? You are the soul. When you have the feeling that you have a soul and you are the soul, then what you have and what you are, are the same thing. Your achievement is not at all different from what you are. With that understanding, with that knowledge, with that wisdom, if you enter into me, then you are not giving me anything, for at that time you will see and feel your total oneness with me.You have to feel that what you call yourself is just another name for your Master. A feeling of indivisible oneness must be established between the Guru's consciousness and the disciple's consciousness. You may say that what you have and what you are, you are giving to the Guru. But if you are living inside the Guru, then there is no giving and no taking. There is nothing to give and nothing to take. There is only the feeling of growing inside the Guru's heart.Please stay inside me as long as you can, or I should say, forever. There is no time when your soul need be separated from my consciousness. Remain inside me with what you have and what you are, not in the sense of giving but in the sense of belonging. Feel that you belong to me and I belong to you. Let us sing together the song of oneness.
The help you receive can be from a living Master or a Master who has left the body. If the Master was a great Yogi, when he dies, it is just as if he has left his outer garment or he is living in the next apartment. Realised Masters can come next door at any moment to inspire you and tell you what to do. An ordinary human being dies and he is out of sight, out of mind. But for realised souls, time and space have no effect, nor do they affect you if you have a close connection with a true spiritual Master.You could try to open the third eye on your own but it would be of no use. Once it opens it can create many problems for you will not be able to control it. It is like having a horse which you cannot keep under control. But if behind personal effort is the Grace of the Divine, then you will see the world, you will become the world and you will be the world.
Now, if you do not have a Teacher, then it is a different case. Here I wish to advise you that if you do not have a Teacher and you feel you are not making satisfactory progress, then you should try to find a Teacher. A Teacher is the only person who can help you in making inner progress. But if you say, “I don’t have a Teacher, and I don’t need a Teacher, and I want to make progress all by myself,” I wish to say your progress will be very slow.
It is not that if you pray to God all by yourself you will not realise God. He who realised God for the first time on earth didn’t have a human being as a Guru. But in this life everyone has to be wise. If I am in need of knowledge and inner wisdom, and if I find someone who is in a position to teach me — someone who has studied and learned it a few days, a few months or a few years before me — then I feel that there is nothing wrong with taking his help.
A real spiritual Teacher will never claim the seeker’s illumination. I always say that the seeker has a box inside his heart and inside the box is the treasure, but the key has unfortunately been misplaced. The Master shows the disciple how to open the box and then the seeker finds the treasure. Whose treasure is it? It is the seeker’s; the Master has no claim on it whatsoever. The student feels that it is his treasure and he will utilise it. It is like this. Suppose I had something and I have lost it and somebody comes and tells me that he will be able to help me find it. If I am wise, immediately I will take his help and then once I have found it, it is I who will claim it as my very own.
Here we have to know the difference between a school teacher and a spiritual Teacher. The school teacher will give marks according to your merit. If you do well in your studies he will pass you, and if you don’t do well, then he will fail you. But a spiritual Teacher is not like that. He is like a private tutor. He is not going to give you marks. On the contrary, he will teach you privately and secretly so that you can pass your examination when you stand face to face with ignorance-sea.To come back to your question, if you have a Teacher, please go to the Teacher. He is absolutely the right person to help you. If you do not have a Teacher then you should find one in whom you can have implicit faith. Now if you say you don’t want to have one but you want to make proper progress, then you should at least mix with the disciples of some other Masters. You don’t have to follow any path. If you mix with some seekers who are following a specific path, from them you will get some help, although not abundant or infinite help. If you can make friends with them, their very presence will inspire you and kindle the flame of aspiration within you. Then you will be able to walk or march along your own spiritual path.
The left hand represents the past. On the left hand you will notice more lines, more marks. The left hand is like the storehouse; the right hand is the showhouse. Usually the lines are transferred from the left hand to the right hand.
We always say that boys have impurity problems and girls have insecurity problems. This is true, as we see in the outer life. But your hands declare something else. Some of the girls, I tell you, have much greater emotional problems than the boys, but the girls keep these problems under control, and subdue them. The boys do not keep them under control.
And one or two individuals I am seeing with tremendous will power. One boy has tremendous will power, but he is not using it at all. It is dormant. In hundreds of ways he could have used it.
You have shown me your marriage lines. Some of the boys and girls here are married. But if they had remained in the outer world, by this time they would have married at least three times. I am not joking. And some of you who would have got married are unmarried. So I am saying how fate can be changed if you follow the spiritual life.Sometimes it is a matter of luck. Some of the girls have better luck than the boys. The girls will unfortunately not work as hard as the boys, but how far can luck take you? A dollar has dropped. You have not worked for it, but you can use this dollar to go and buy something from the store. The boys will work hard the whole day for one cent. Then gradually, gradually, they will make one dollar and go on, go on. In the girls' case, some of them have very good luck, but those girls do not have consistent determination to go beyond, beyond.
You have to know that you cannot live on yesterday's food. Yesterday if I was good, then today let me aspire to be better, and tomorrow let me aspire to be absolutely the best. And if I feel that yesterday was very bad, unsatisfactory, discouraging and deplorable, then the best thing is to forget about it immediately. The past is dust.Again, even if the past was satisfactory, in the spiritual life we know that that is not enough. If someone feels that he was very sincere, dedicated and spiritual ten years ago, then he will still want to go farther, deeper and higher. He will feel that until he has realised the Highest, he cannot stop. Suppose you are a very good runner, running forward at top speed. Your goal is ahead of you. You have been running very fast, true, but the moment you look behind, you will fall. So since you know that your goal is ahead of you, you have to continue running the fastest towards your Goal and reach the Goal.
Here I am joking with you, but actually what bothers spiritual Masters most is earth's ungratefulness and non-acceptance. Ungratefulness they don't mind as much as non-acceptance: this is the earth-consciousness. No matter what one does, people are ungrateful. Although today someone is ungrateful, the spiritual Master hopes that tomorrow he may accept the light. But if tomorrow also he does not accept it, then what can the spiritual Master do?If I give you something, you may not show gratitude. But if you do offer me your gratitude, then your strength increases, your receptivity increases and your capacity increases. Without gratitude, these things do not increase, and so the next time you just reject it, you throw it away. Then what am I going to do? This non-acceptance is why spiritual Masters do not desire to return to earth.
In India when the husbands died, the wives used to jump in to the burning pyre. Some did it because of their sincere love and oneness with their husbands. Their category is not the same as for those who did it because they were compelled to by law. Sometimes it happened that the wives were pushed into the pyres. They didn't want to die, they were afraid of death, and it was against their will. Again some entered into the burning pyre because they wanted people to think that they loved their husbands. Perhaps the whole time that their husbands were alive they quarrelled and fought. Without any love, the wives entered into the pyre only to escape criticism from the general public. Now, what do you think their fate will be? Will it be the same as that of the wives who entered the pyre out of sincere love and oneness? So here also we have to see from which point of view a thing is being done.
Again, suppose I have committed suicide in this incarnation and I have gone through sufferings and all that. If some spiritual Master saves me, then, even if I have committed suicide, it is all gone: washed away. And again, in my next incarnation, if I start praying and meditating under some spiritual Master, then there is every possibility that I will realise God.If someone is killed violently, it is not the same as if he has committed suicide. One can easily realise God after a crash or a car accident. Do you think that the soul of that particular person will not have any opportunity to pray again and to realise God?
In India and elsewhere it has happened many times that two warriors are fighting, and one knows definitely that the other one has won and it is a matter of a minute or a second before he will be destroyed. Immediately he will put an end to his life. So here I tell you, his suffering will not be the same as if he had just committed suicide. Many times it has happened when Kings have been arrested and killed, the Queens say, "We don't want to be killed by our enemy. We want to kill ourselves. Since we are destined to be killed by our enemy, the best thing is for us to kill ourselves." You can say it is their sense of prestige that they don't want to be killed by their enemies. But in this case, when people who know they are going to be killed take their own lives, then I tell you, they are always doing the right thing. Again, from a different angle, you have to see if a war is a real divine war or not. Sri Krishna said to Arjuna, "It is your duty to go to war and fight because you have to destroy the undivine forces." At that time it was definite. The Kauravas were undivine and by comparison, the Pandavas were much more divine. Krishna was divine, and Krishna was saying "Fight." Arjuna used all his moral weapons. He said, "I won't fight. I won't fight. They are my brothers and cousins." But Krishna said, "Look, I am giving you divine advice. If you lose the battle because you are fighting for the divine, you will go to Heaven. And if you win, you will be the divine Lord. You will rule divinely... If you conquer the hostile forces, the undivine forces, you will not be an ordinary ruler but a divine ruler. And, even if you fail, just because of your sincere effort, just because you fought bravely against the undivine forces, the compassion, love and pride of the divine will take you directly to Heaven."But only you have to know whether in this war, the divine will and the divine dispensation is there. If it is the divine will that these people should be destroyed, then if you lose you will go to God in Heaven. I personally feel that when the other party is full of ignorance, it is not the wisdom that is punishing them, it is their poor judgement. They are fools and the ignorance force is destroying them. So why allow the foreign ignorance force to destroy you when you have your own ignorance force? Both are ignorance but in comparison the foreign ignorance force is much more destructive. If you have the capacity to escape, then you should try to escape. Otherwise, if the foreign ignorance force kills you and you are innocent, then, in the inner world the treatment will be much different than if you committed suicide.
From:Sri Chinmoy,Palmistry, reincarnation and the dream state, Agni Press, 1977
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