Peace

I have come to you today as a seeker-brother, a lover of humanity. We are all seekers here; we are all aspiring for the highest Truth. You are aspiring and I also am aspiring. Aspiration is the climbing flame within us and, at the same time, a connecting link between you and me, between your soul and mine. When we seek, when we cry, we feel that prayer is not only hope but certainty: certainty that the human world is entering into the world of divinity.

I happen to be a seeker at the United Nations. My sole aim there is to serve the body and soul of the United Nations in silence with my prayer and meditation. I do not know anything about politics, but I do know about oneness with the Highest. In the United Nations there is a small group of genuine seekers who come two times a week to serve the U.N. with their soulful prayer and meditation. We feel that this inner prayer and meditation can and will help in boundless measure to bring Peace, Light and Bliss to the world. It takes time, but we see that it also takes time for the U.N. to achieve its goal. Right now, the achievements of the U.N. are far from satisfaction.

But we feel that still there is hope. The United Nations is a symbol of man's inner cry, inner oneness. Outwardly, the members of the U.N. do commit mistakes. Again, if we make mistakes that does not mean that we shall never arrive at the truth. No, mistakes are merely rungs in the ladder of our inner progress. If we have an inner urge to do the right thing, to grow into the right thing, to fulfil the divine within us, then there comes a time when we do become perfect instruments of God. So we cannot judge the U.N. on its present appearance. We cannot judge the U.N. by what it has already offered us. Only we can judge the U.N. on its soulful promise, its promise that it will one day flood the world with boundless peace.

God has countless children and countless divine qualities, but I wish to say that His fondest child is peace. Everything this world of ours has save and except one thing, and that is peace.

What is peace? Peace is satisfaction. Each individual has his own way of discovering peace or defining peace. A child breaks something or makes a clamorous noise and that gives him satisfaction and makes him feel peace. He breaks the thing and then he is satisfied and peaceful for a few seconds. Again, the destructive vital of a particular nation may come to the fore and destroy another nation. The victorious nation gets joy; it feels satisfaction and peace.

Each individual and each nation has a way of defining peace, appreciating peace and achieving peace. But most of the time this peace is false peace; it is peace that is inevitably followed by frustration. A child breaks something; then a few minutes later he wants to break something else. One thing is not enough; he wants to break ten things. Constantly his hunger to break things is increasing. A nation destroys another nation, but it is not satisfied. The nation wants to destroy a few more nations. In this way there is no end to its hunger. Frustration follows achievement and abiding peace is never found.

Julius Caesar said, /"Veni, vidi, vici":/ "I came, I saw, I conquered." He conquered, but inside him was nothing but a barren desert. By conquering we cannot have happiness. If he had said, "I came, I saw, I became," then he would have had real peace. Real peace comes only if we say, "I have come to serve you, I am becoming part and parcel of your existence-reality." Then we will feel perfect peace.

Right now fear, doubt, anxiety, tension and disharmony are reigning supreme. But there shall come a time when this world of ours will be flooded with peace. Who is going to bring about that radical change? It will be you: you and your sisters and brothers, who are an extension of your reality-existence. It will be you and your oneness-heart, which is spread throughout the length and breadth of the world. Peace is unity. Peace is oneness, within and without.

India's greatest poet, Tagore, wrote a soulful poem: In front of me is the sea of Peace ...," Samukhe shanti parabar.

[Sri Chinmoy sang this soulful song.]

Wayside Chapel
Kings Cross
Sydney, Australia
6 March 1976

Disciples' questions and answers Sri Chinmoy Sydney Centre

Question: Why is it so hard for us to become one with you, Guru?

Sri Chinmoy: Why is it so hard? Do you try hard? Everything is hard. But the thing is you have to work hard. It is like turning on a stove. You have to turn the handle to a certain point and then only you get the fire. In your case, one day you try and the next day you give up. Then you start again at the beginning. But you have to continue, and then it will come to a certain point where you will establish oneness. Why is it so hard? Just because you don't try. We have to try daily, devotedly; then it won't be hard at all to establish our oneness.

Question: Guru, does the soul cry?

Sri Chinmoy: When the soul goes into manifestation, it touches the vital and at times it may become one with the suffering of the vital, with the suffering of the mind, with ignorance. The soul in its own right will not cry because it has established its oneness, its inseparable oneness, with the Supreme. But when it becomes one with the weaknesses and shortcomings of the vital or the mind, then it feels sorry because the vital and mind are starving their own possibilities. But the soul in its true birthright, the soul in its divinity, will not cry.

Question: When we have feelings of 'my' and 'mine,' how can we make that 'I' feel as small as an ant?

Sri Chinmoy: You should not feel that you are an ant. If you feel like an ant, then you will always remain an ant. When you have a little 'I', you have to try to expand it. You have to make it as large as possible, make it the universal 'I.' You have to feel, "I am the Supreme's daughter." If you think that you are the Supreme's daughter, immediately you become as vast as the universe. Then all your undivine qualities will go away. You are not fooling yourself, but on the strength of your devoted oneness with the Supreme, when your little 'I' comes forward, you make yourself feel, "I am God's daughter, so it is beneath my dignity to be jealous of this person, or to doubt someone, or to be insecure or frustrated." In that way you can enlarge your little 'I' into the Vast, into the Infinite. But if you keep it and try to make it smaller and smaller then it is difficult because at that time superiority and inferiority will come. You are the smallest, you are useless; this kind of thing you will feel.

So it is best always to take the positive side. But it has to be done on the strength of your aspiration; otherwise it will just be your vital ego that is coming to the fore. Caesar, Napoleon and others thought they were very great. From the little 'I' their ego became very big. That kind of impure, undivine ego you don't want. You want to be able to feel, "I and my Father are one." Two thousand years ago the Christ said he and his Father were one. "If he can say that, what is wrong with my saying that? If he realised God, then tomorrow I can realise God." This is what you have to feel. The Christ said, "I and My Father are one." The Vedic seers said, " Brahmosmi — I am the Brahman, the One without a second." If they can say that, you also can say that. But in their case they prayed and meditated: that is why they are one with the Highest. In your case also, you have to pray and meditate and become one with the Highest. It is the only way. Otherwise, if you say, "I am useless, I am hopeless," then you will always remain useless and hopeless.

Question: Guru, what should we do about our pride?

Sri Chinmoy: If you think that you are beautiful, really beautiful, and that's why you are proud, then just ask your sincerity whether you are really the most beautiful person in God's creation. Your sincerity will say, "Impossible, impossible." If you feel pride that you are very tall, whereas your friends are short, then ask yourself sincerely whether you are the tallest person in this creation. You will laugh at this. No matter what you are proud of, ask yourself whether there is anybody who is superior to you. You will be surprised that there are many, many people that you even know about who are far better than you in any aspect of life you pick. If you know that there are ten, twenty, thirty people that are better than you in every aspect, then rest assured that there are many you do not know who are far superior to those you are thinking of. So how can your pride come?

But there is also something called divine pride. "I am God's son, so how can I act like this, how can I make friends with ignorance, how can I wallow in the pleasures of ignorance? I can't do it because my Father is God, the Supreme Absolute." That kind of divine pride is good. On the physical plane you look around and are embarrassed that you thought you were really something. But in the inner plane you try to feel divine oneness, divine pride. "I am God's and I can't make friends with falsehood or ignorance." Divine pride is excellent.

Question: Why doesn't the mind listen to the heart and the soul?

Sri Chinmoy: Why doesn't it listen? You have to ask the mind to listen. If it doesn't listen, blame yourself. You know you have a mind, you know you have a heart, you know /everything,/ but you don't ask your mind to listen to your heart. You make friends with your mind. Every seeker blames the mind, but I blame the seeker. The mind is like a knife. With a knife you can stab someone; again, with the knife you can cut fruits and share with others. The mind is an instrument. If you utilise the mind properly, the mind will listen. But most people don't use the mind properly and then they blame the mind. The mind will listen if you compel it to do the right thing. But if you want the mind to guide you, which it has been doing for several centuries, it will try to guide you in its own way.

So, all of you should feel that it is your duty to direct the mind; not the other way around. You can't blame the mind. We are all fond of blaming others; we never blame ourselves. But it is our fault totally if the mind has become unruly. If we really wanted the mind to listen to us, the mind could not do anything we didn't want it to do. But we enjoy the mind's supremacy, and then we are caught. The best thing is to direct the mind ourselves instead of asking the mind consciously or unconsciously to guide us.

Question: What is humility and how can we achieve it?

Sri Chinmoy: Humility is not humiliation. Humility is miles and miles away from humiliation. Humility is the oneness-light within us. I always say a tree becomes humble when it bears fruit. Mother Earth is really humble. A blade of grass is all-humility. If you try to possess something in a divine way, then you will become like a tree. When you really possess something in a divine way — Light or Peace or Bliss — then you are bound to offer it to the world. For you see that the rest of the world is part and parcel of your own existence.

We become humble only when we really have something; again, only when we are humble can we really have something. This is true for spiritual people. But in the ordinary life, a person sometimes becomes proud just because he doesn't have something. Human pride is so precarious. If you can't do something, you are proud; if you can do something, you are proud. It's like that. Some Indians are so proud that they don't have enough money to eat properly. They take pride in their poverty. It is not that they have money and just don't want to live a luxurious life. No, they are poor, poverty-stricken, but they enjoy their poverty to such an extent that they make everybody feel that it is the greatest blessing to be poor. Again, in the ordinary life rich people are not always humble. Far from it. What the Christ said is so true, "It is easier for a camel to pass through the eye of a needle than for a rich man to go to Heaven." I tell you I have lost quite a few disciples after they have won a lottery or gotten a large increase in salary.

Question: Guru, could you explain the difference between God-revelation and God-manifestation?

Sri Chinmoy: God-revelation and God-manifestation. First you realise the truth with your inspiration and aspiration, then you reveal it through your eyes or through your actions and finally you manifest it. Take realisation as something inside you. Manifest it here on earth: then it becomes others' possession. When you reveal it, others become aware of it, but still your truth does not become their possession. But when you manifest it, your truth becomes the possession of the entire world. At that time it is Mother Earth that gets whatever you have manifested. That's why I give so much importance to manifestation. So first you have to embody, then reveal and then manifest. Embody the truth, reveal the truth and manifest the truth. It is like a bird. First the bird has realised. Then the realisation-bird stretches its wings; this is revelation. When the bird flies, this is manifestation. Spreading its wings is important, but the bird has to fly.

Question: What is the difference between divine authority and human authority?

Sri Chinmoy: Human authority exists only for the sake of pleasure. Here it is the blind leading the blind. Divine authority comes on the strength of oneness with the Highest. The boss is superior to the ordinary worker; therefore, he has the authority to scold him. He knows perfectly well that the people working under him are different from him: that's why he is the boss. This is human authority. But in divine authority, there is no superiority or inferiority. Here it is the Highest in us leading the rest of the family. In divine authority, we do not feel that the higher authority is some stranger; we feel it is our own highest Self.

The eternal seeker

The seeker is a divine lover, a supreme lover. He loves himself divinely, he loves humanity devotedly, he loves God unconditionally.

He loves himself divinely. This love is not self-flattery: this love is not self-centred love. This is not the love that he has for the individual ego-consciousness. This is not the love that he has for the body or the vital. This love is not in the mind, where it would be full of suspicion, doubt and separativity. No, this love is in the heart, of the heart. The seeker loves himself because he wants to become a good, divine and perfect instrument of God, so he can play the role that God wants him to play, so God can act in and through him.

He loves humanity devotedly. This love is not an imperfect, selfish love of humanity, but his own self-offering to humanity. In this kind of love, the entire being is a manifestation of divine self-giving. He loves humanity because he feels that each human being is a member of a large family, the universal family, to which we all belong.

He loves God unconditionally. Why does he love God unconditionally? He could easily love God conditionally. He could tell God, "I shall pray to You for five minutes in the morning if You give me abundant Peace, abundant Light, abundant Bliss." But the Real in him, the soul in him will not be satisfied by loving God conditionally. It will not be satisfied to say, "If I do this God, will You give me this?" or, "God, if You do this, then I will do that." The Real in us, the seeker in us, will always try to please God in His own way. Only then can we actually achieve satisfaction, abiding satisfaction in life. If we walk along the desire-road, no matter how much God gives us, we desire more. Each time one desire is fulfilled, another desire comes. Our constant begging and begging never stops, for the beggar in us will never get satisfaction.

But the seeker in us is a divine prince. He knows his father is the King. Whatever his father has, he also shall have; whatever his father is, he also shall be — at the Choice Hour when he reaches his maturity. When the Golden Hour strikes, the child comes to his father and the father endows him with all his wealth. In the spiritual life, when we have attained spiritual maturity, God gives us everything that He has and everything that He is. What is spiritual maturity? Spiritual maturity is our unconditional love for God, our unconditional devotion to God, our unconditional surrender to God's Will.

Each individual seeker has an intimate friend, a constant companion, a friend who is always with him. Who is his best friend? The Real in him. The Real in him is the eternal seeker, who has an eternal longing for Truth, Peace, Light and Bliss in abundant measure.

A seeker discovers inside himself his best friend. His best friend is the Inner Pilot, his own soul. He discovers the Inner Pilot with his aspiration, the inner mounting cry that is constantly reaching towards the highest Reality. As it is climbing, it is illumining the seeker's unlit ignorance with the Reality-existence. While the seeker's own ignorance is being illumined, he realises that time is of the utmost importance. Each second is a portion of life; life and time go together. When the seeker thinks of time, he sees it as a most precious portion of his own life, and vice versa. His existence is in time and his existence is in life.

There is an earth-bound time and a Heaven-free time. When we live in earthbound time, in each second we have to aspire to see the Reality. In earth-bound time, each second misused is a curse; each second properly used is a veritable blessing. When we enter into Heaven-free time we see that Heaven-free time is nothing other than eternal Love. In Heaven-free time we see Eternity in our hearts: eternal Consciousness, eternal aspiration. In Heaven-free time, everything is here and now. When a seeker makes considerable progress in his spiritual life, he comes to realise this eternal Now. He establishes a free access to this sole Reality, the eternal Now. Then, no matter whether he is on earth or in Heaven, he sees every second as part and parcel of his own illumining Vision. Every moment of God's Divinity, God's Perfection, God's Cosmic Plan and God's ever-transcending Reality is being manifested in and through humanity's success and humanity's progress within each seeker's life.

At this time, the seeker clearly sees the difference between success and progress. In his inner life, he cries only for progress. He sees that success in the mental plane and the vital plane can create unnecessary problems for him. If he is successful, he may be touched by pride. When he is successful, unconsciously or consciously he may try to lord it over others and claim his successes as his very own.

Progress, which is founded in self-giving, is something continuous. This progress does not offer pride to the seeker in us. It only makes us feel that we are moving on our spiritual journey, walking along Eternity's road. Each time progress touches the goal, it sees a new goal farther beyond. It is constantly transcending its own Reality-existence. Eventually, when this ever-transcending process reaches God, it finds that God also is progressing, ever transcending His own Reality-existence.

Soulful, hopeful and fruitful the seeker becomes because his goal is not success; his goal is only progress. While he is making progress, he sees that he is not competing with the world around him, but only with his own unaspiring existence.

Each of us will reach our goal. But each discovery that comes, each goal that we reach, is not and cannot be the ultimate Goal. The ultimate Goal is the realisation of the inner Reality. After that Goal is reached comes the revelation and manifestation of the Goal. So these are three Goals and none of these three Goals can ever be the finished product. Inside realisation is the ever-mounting inner cry, the ever-transcending expansion of consciousness and the constant expansion of the limited self into the divine Self. Similarly, inside revelation is the constant inner urge to reveal Eternity's Goal. And inside manifestation are realisation and revelation; so in manifestation there also is the same process. It is an endless process of the universal Self-transcendence.

Who is our best friend? The seeker in us, our constant inner cry, inner urge. Inside this inner urge, we discover and become aware of the expanding self within us. In this part of ourselves, we eternally remain in God, with God, for God. We remain as Eternity's seekers, the eternal treasures of mankind's aspiration. There comes a time when the seeker in us sees that his entire existence is composed of the inner cry of aspiration. In aspiration is our very existence. At that time, we experience total aspiration. Then the outer reality becomes one with the inner reality. The outer reality is the plant, the tree, the fruit. The inner reality is the seed, the inner seed. Inside the seed are the plant and the tree and the fruit; and inside the plant and tree and fruit is the seed.

In the outer life, aspiration plays the role of the tree. In the inner life, in the inner existence, aspiration is the Reality-Source. The inner world is of realisation. The outer world is of manifestation. The inner world is for realisation. The outer world is for manifestation. By striking a synthesis between the inner world and the outer world, we achieve complete satisfaction and perfect Perfection.

Common Room
University House
Australian National University
Canberra, Australia
8 March 1976

The reality within

Dear friends, dear sisters and brothers, dear seekers, here we are all spiritual people. When I say we are all spiritual people, what do I actually mean? I mean that each individual here has a conscious inner cry. The difference between an ordinary, unaspiring person and an aspiring person is this: the aspiring person does everything consciously, devotedly, soulfully and unconditionally. In the normal course of development we pray to God, meditate on God, contemplate God and love Him soulfully, devotedly and unconditionally. But ordinary people are not conscious of this. When we pray and meditate consciously, we expedite and shorten our journey: we walk along a sunlit path. At that time we are pilgrims, eternal pilgrims, walking along Eternity's road.

Each individual seeker has to struggle inwardly to overcome his inner enemies: fear, doubt, limitations and so forth. Here we are all seekers on the sunlit path, the path of faith: faith in the spiritual life and faith in our existence here on earth. We have faith that what is unknowable today will become unknown tomorrow and known the day after tomorrow. Just because something is unknowable today, we can't say that that very thing will forever remain unknowable. No, in the inner realm we see there is a higher Force that we shall not only one day know but actually become. Right now we feel there is not an iota of light or wisdom within us. But we have to know that we started from Light and Delight in the inner worlds, we travel towards the highest Light and Delight and, at the end of our journey's close, to Light and Delight we return.

A child is one who has faith in the unknown future and also in the past. This same child, when he grows up spiritually, is still not afraid of the past; neither is he afraid of the Unknown, for he has established an inseparable friendship with the Unknown.

Why are we afraid of the Unknown? We are afraid precisely because we feel that the moment we see the Unknown or the Unknown sees us, we shall lose our individuality and personality. On the one hand we are afraid to establish oneness with the reality of the Unknown. On the other hand we feel that the Unknown has no reality and we are afraid to become one with that non-reality. So we are mistaken twice.

The Unknown is not a tiger; the Unknown is not a stranger. The Unknown is our own inner Reality; it is our own, our very own Self. Unfortunately, we do not have a free access to the unknown Reality, so very often it appears before us as a stranger, as something threatening, very frightening. But once we dive deep within and try to establish our oneness with the soul, with that strange and unknown Reality, we come to realise that that very Reality is ours, absolutely ours. Then, in a very limited way, we begin to have some feelings about this Reality; we begin to have some experiences. Just because we do not know a way to other places or other realities, we cannot say that these realities do not exist or that we will create problems for ourselves if we come to know them. Let us think of these realities as secret treasures along the sunlit path. Only for those on earth who aspire will these realities have something absolutely special to offer.

So far we notice that we doubt our inner experiences, we doubt that our Goal can be reached, we doubt our own aspiring existence. In the spiritual life doubt is our worst adversary. Everyone is sometimes assailed by undivine forces during the course of his progress. But when doubt attacks us, when we are assailed by doubt, we are weakened in our entire spiritual system.

When we doubt others, we do not weaken them; but when we doubt ourselves, we can easily see that we are weakened. Each time doubt is allowed to enter into us, into our minds, and make problems for our own spirituality, our inner cry is weakened. Doubt is slow poison. When this poison enters into our system, we don't aspire and we actually lose our inner cry. Therefore, let us try to walk along the road of faith. Slowly, steadily, unerringly we have to walk along the road of progress. With aspiration, slowly, steadily and unmistakably we make progress towards our destination.

We must realise that within us is our Source. There is Eternity within us, a world within us. Without fear, without doubt, we are free to establish our oneness with this Source. Once oneness is well-established, fear and doubt are abolished. At that time, not even an iota of doubt can be visible in our whole life. So it is obligatory for each divine soldier to conquer both fear and doubt. If fear and doubt loom large in our life of aspiration, then we cannot make any progress whatsoever.

After conquering fear and doubt, we notice that impatience with our spiritual progress is our next obstacle. Each seeker at times wants to discover and realise God in the twinkling of an eye. He becomes a victim of impatience. But he has to know that for everything there is a choice hour. We pray and meditate and work devotedly in our selfless service to create a life of aspiration and dedication within us. But he who wants to discover his inmost Reality overnight, or he who wants to discover the highest transcendental Truth in the twinkling of an eye, is bound to be frustrated.

In its own way, in its own time, everything will happen. Everything has an hour of its own. This inner awareness at times goes away and then we make friends with impatience. Each time impatience attacks us we find that we lose something very precious; we lose our inner joy. Wisdom is something very precious. Faith is something very precious. Faith in God's own Hour is very precious. With our faith, with our unshakable, indomitable faith, we discover boundless Peace, boundless Light and boundless Bliss.

Each seeker must develop his own capacity and his own receptivity. Receptivity houses all capacity. Capacity is our growing Reality. When we enlarge our inner reality, we call it receptivity. And when we look about and notice a higher Reality, we have to know that this Reality is bound to increase our inner prayer, inner meditation, inner awareness. Receptivity within us increases and expands when capacity enters into us. Both capacity and receptivity make us a divine instrument of God. Each time we awaken our existence by invoking Peace, Light and Bliss from above, we increase our capacity; and this capacity can again increase our receptivity. This is why we say our receptivity and capacity are inseparable.

Of all the capacities we have, one capacity is of paramount importance and this capacity is peace of mind. This world of ours is wanting in peace of mind. If we are endowed with peace of mind, if the members of our being are endowed with peace of mind, then with this power the darkness I that is within us can easily be transformed into total inner Peace. Light and Bliss.

In each seeker, there is a promise to God, a promise to the inner Reality, to the Highest Reality, that he will become a perfect, unconditional instrument of God to play the inimitable role God has created for him. As the seeker advances in his own spiritual life, he becomes more aware of his promise. Inside our promise we see God's transcendental Vision and God's universal Reality, the Reality that we eternally are. Once we are aware of this undeniable Reality, we notice that we are progressing most satisfactorily. Then God, the author of all Good, showers His choicest Blessings upon our devoted heads and our aspiring and surrendered hearts.

Open Stage Theatre State
College of Melbourne
Melbourne, Australia
9 March 1976

Simplicity, sincerity, purity and divinity

Dear seekers, dear sisters and brothers, let us try to be simple. Simplicity is a simple word, but everyone knows how difficult it is to become simple in life. Each time a seeker becomes simple in his life-activities, in his life-achievements, in his life-successes, he feels that he has achieved self-discovery. And each time he becomes complex or complicated in his nature, he feels that God-realisation is a far cry. A simple heart runs fast, faster, fastest towards the Goal. In the seeker's list of life-desires, when one item is removed and the list becomes more simple, the seeker gets an abundance of inner illumination.

Let us all try to become sincere. Sincerity is unparalleled in the spiritual life. Each time a seeker tells a lie, in order to justify the lie he will tell ten more lies. And each time he tells a lie he consciously gets an additional burden on his shoulders. The seeker has to run fast, faster, fastest towards his destination. If he is carrying something heavy on his shoulders, he can never go fast. Sincerity expedites our journey. Sincerity shortens the road. Sincerity offers us a short cut to our Goal. He who is sincere is bound to discover his Reality-Self infinitely sooner than the person who is not sincere.

A child's sincerity conquers the heart of all human beings. A sincere heart conquers the length and breadth of the world. A sincere seeker sees, feels and realises that God-realisation can never remain a far cry. There are people who say that spirituality is nothing short of mental hallucination, nothing but building castles in the air. But a sincere heart knows and feels that spirituality is something spontaneous and natural, for the Source — the Ultimate Source which is God — is natural and simple. Therefore, at every moment, right from the journey's start, the sincere heart feels that his is the way and his is the Goal, the destined Goal.

Let us all try to become pure. Purity is nothing short of self-expansion. It is inside our purity that we see the real Self of all. Purity expands and enlarges our consciousness. The whole world we can claim as our own, our very own, when we have a pure heart. If we do not have a pure heart, we can never claim anything as our very own. Inside our purity-existence we see our oneness-light, our universal oneness. When we do not have purity, we feel a sense of separativity. Each time we are wanting in purity we feel that there is nothing on earth that can satisfy us. But when purity enters into us, we feel that our entire being is surcharged with light. There is no darkness either within or without. Our whole being is flooded with Light and Delight.

He who has purity feels God's loving Breath at every moment, and his life's multifarious activities offer him fruitful realities. He opens his eyes, he observes the beauty of nature and he adores it. He closes his eyes and in the inmost recesses of his heart he observes the inner beauty. With outer beauty he fulfils the outer realities. With his inner beauty he fulfils the inner realities. It is he who sees the world of illumining Vision and fulfilling Reality. God's Silence-Life and God's Sound-Life he claims as his own, very own.

The seeker then dives deep within and enters into the world of divinity. There he sees God as Soul-Reality; there he sees God in His infinite manifestations, which are both Sound-Life and Silence-Life. In this world of divinity the seeker accepts everything as a form of God's manifestation. Today's world is far from perfect. But inside each material object, each creation of God, he sees and hears the message of ultimate perfection. The seeker who sees divinity in unmistakable terms inside each creation of God notices the sea of perfection in each human nature, in each human life.

Divinity is the Source. When the seeker is fully aware of his Source, he feels like a running river going towards the universal Sea of aspiration. The seeker's divinity makes him constantly conscious of the promise he made to the Absolute Supreme before he entered into the world-arena. At that time he made a solemn promise that he would manifest the Absolute Supreme here on earth. Realisation, revelation, manifestation and perfection: these divine achievements are what the seeker of the highest Absolute Truth achieves in the course of time. In the process of his own evolution, at God's Choice Hour he embodies, reveals and manifests God here on earth.

As he learns many things, the seeker of the Highest Truth also unlearns many things in the course of his journey. What are the things that he unlearns? He unlearns fear, doubt, anxiety, jealousy, insecurity. He unlearns the teachings of the earth-bound life, of the sophisticated mind with its disproportionate ego. He unlearns everything that the physical world has taught him. He comes to realise that the physical mind, which is full of doubt and suspicion, has taught him quite a few things which are standing in the way of his God realisation. Each time he uses his mind he sees clearly that the mind is creating an additional obstacle on his way. Therefore, he tries to unlearn everything that the physical mind has taught him and he uses an illumined mind.

This illumining and illumined mind comes into existence in his life only when he becomes a loving and aspiring heart. In his loving and aspiring heart he sees the effulgence of his soul. The soul's effulgence illumines his heart totally. Then the heart brings this effulgence of light into the mind and illumines the mind. When the seeker's mind is illumined, the seeker receives and achieves peace in boundless measure. This boundless peace the mind brings into the vital, strengthening the vital. There comes a time when the illumined mind is successful in transforming the restless, destructive vital. The illumination of the mind changes the aggressive vital into the dynamic vital. Then, the illumining and revealing vital enters into the lethargic physical body, the body that enjoys wallowing in the pleasures of lethargy, darkness and ignorance. For countless years this physical existence of ours did not care for the inner light. It wanted to remain with ignorance-life and swim in the sea of ignorance. But after some time, the illumining and illumined vital enters into the emotional physical. Slowly, steadily and unerringly our physical existence is transformed and illumined and becomes a perfect instrument of God. When the body-existence of the seeker's physical reality becomes a perfect instrument of God, God-manifestation becomes an elevating, illumining and fulfilling experience in the seeker's body. The seeker's very presence illumines and inspires those who happen to be around him. At this point, the seeker realises that each thought of his reality-existence is a world of its own. Previously, when he was living in the desire-life, he was not aware of thought-power. But now he sees that when he was in the desire-life, each thought destroyed a real divinity in him. Each thought was a form of destruction, conscious or unconscious. Each thought wanted him to maintain a sense of separativity or wanted him to lord it over others. Each thought made him feel that his was the life of superiority, his was the life of supreme authority.

Now the seeker sees in each thought a world of divine creation, a world of illumination a world of perfection. Each thought creates in him a world of progress, a world of satisfaction. And each time he grows into the satisfaction-tree, he feels the ultimate Absolute Lord, author of all Good, showering His choicest Blessings upon his illumined mind, aspiring heart and self-giving life.

Simplicity, sincerity, purity and divinity.

With sincerity the seeker starts his journey and with divinity the seeker completes his journey. But the journey never ends; the Goal is an ever-transcending reality. Each time the seeker reaches a Goal, that Goal becomes the starting point of a higher, brighter, more illumining and more fulfilling experience and reality.

The seeker starts with simplicity and goes along the road of sincerity, purity and divinity. Inside divinity, at every moment he realises a Goal, a Goal that is constantly transcending its own Infinity, Eternity and Immortality.

Melbourne Assembly Hall
Melbourne, Australia
10 March 1976

Happiness

Dear friends, dear sisters and brothers, dear seekers, I wish to give a short talk on happiness. You want happiness. He wants happiness. I want happiness. Everybody wants happiness in life, from life. Each creation of God wants happiness. God wants happiness for Himself in and through His creation.

We want happiness and we need happiness. In this life of ours there are many things that we want but actually do not need. But when it is a matter of happiness, we not only want it but we also need it. There is no happiness in mere seeing. There is no happiness in mere feeling. There is no happiness in mere achieving. Happiness can be found only in our conscious surrender to God's Will.

Right now, here on earth we enjoy false happiness, perverted happiness in the body, vital, mind and heart. The body enjoys happiness in the world of pleasure and lethargy. The vital enjoys happiness in the world of aggression. The mind enjoys happiness when it doubts and suspects. The heart enjoys happiness when it treasures insecurity. This is the way we enjoy happiness in the beginning. But there comes a time when real happiness, divine happiness, dawns. At that time the body is fully awake and consciously offering its service-light, the vital is dynamic, the mind is calm and quiet and the heart feels its oneness, its inseparable oneness with the rest of the world.

We have two main instruments: the mind and the heart. The mind finds it difficult to be happy, precisely because the mind consciously enjoys the sense of separativity. It is always judging and doubting the reality in others. This is the human mind, the ordinary physical mind, the earth-bound mind. But we also have the aspiring heart, the loving heart. This loving heart is free from insecurity, for it has already established its oneness with the rest of the world. This heart carries the message of self-offering, and self-offering is God-discovery.

Robert Blackwood Memorial Hall
Monash University
Melbourne, Australia
11 March 1976

Spirituality

Dear sisters and brothers, you are all seekers and I am also a seeker. We are all seekers of the transcendental Truth and Light. We practise spirituality according to our inner capacity and inner receptivity. Each individual knows what spirituality is. Each individual can say something about spirituality according to his own personal experiences. Such being the case, I wish to share with you my personal experiences with regard to spirituality. People have many different opinions with regard to real spiritual life. I do not want to say what others think of the spiritual life. I wish to share with you my experiences in the spiritual life.

To start with, spirituality is not austerity. Spirituality is not aloofness. Spirituality is not indifference. A life of austerity God can never appreciate. God is all Love, all Compassion, all Sympathy, all Concern. He does not want the seeker to lead an austere life in order to please Him. A seeker who denies himself food, sleep and so forth is leading an unnatural life. Spirituality is natural, spirituality is normal, just as God is natural and normal.

Aloofness can never be the mark of spirituality. A sincere seeker can never be aloof. He has to discover the presence of God inside every human being. He has to live in the world with his friends, relatives and acquaintances and find spirituality in the world.

Indifference can never be the qualification of a seeker. His life's indifference takes him away from his true reality-existence. God is at once the Creator and the creation. If a seeker shows indifference to the world at large, then he can make no spiritual progress, for he is rejecting God the creation. The genuine seeker has to establish his oneness-life with all human beings, for this is real spirituality.

Spirituality is simplicity, sincerity, purity and humility. A simple life helps the seeker grow. A sincere life helps the seeker fly and dive. A pure life helps the seeker become one with God's Vision and God's transcendental Reality. A humble life helps the seeker embrace the length and breadth of the entire world.

True spirituality starts with love, divine love. The seeker loves God the Creator and God the creation. The seeker also loves himself. If he does not love himself, if he is critical and hyper-critical of himself, then he will not be able to make constant progress. Here we have to know that his love for himself is not a conscious aggrandisement of his ego. No, he loves himself because he sees the presence of God within himself and because he sees himself as an instrument of God.

The seeker realises that there are two beings inside him. He himself is one being and inside him is another being. Again, the same seeker, when he loves himself, sees that there is only one being within and without; he is both. When he lives in the inner world, he is a flood of poise and tranquility. When he lives in the outer world, he is the ever-glowing life, the energising life, the fulfilling life-cry.

Spirituality is not impatient. The seeker has to know that he cannot realise the transcendental Truth overnight. There is no short cut. It takes time and it demands constant effort. The seeker walks along Eternity's road and, when he reaches his destination, he finds that it is now only his starting point. Each time he reaches his destination, that destination becomes the starting point for a higher destination.

When we follow the spiritual life, we dedicate ourselves to a divine cause, the supreme Cause. It is not possible by hook or by crook to realise the sublime Truth, but only by constant self-giving. We realise the Real in us, the transcendental Truth in us only through self-giving. At that time we swim in the ocean of Love, the ocean of Light and Delight.

Each seeker is destined to reach the Goal, the Goal of the ever-transcending Beyond. Each seeker has an hour of his own, which we call God's Hour, God's Choice Hour. At God's Choice Hour, each seeker becomes a conscious instrument of God. He becomes inseparably one with God's transcendental Vision and universal Reality. The seeker prays, he meditates, he aspires; aspiration is his prayer, aspiration is his meditation. When he aspires through his prayer, he elevates his consciousness high, higher, highest to the transcendental height of Reality. When he aspires in and through his meditation, he brings down the high, higher, highest Reality for manifestation here on earth. Prayer, soulful prayer, reaches the highest Height; and fruitful meditation brings the highest Height here to earth.

Each seeker is God's choice instrument. Each seeker is God-preparation growing into God-satisfaction. While playing the role of God-preparation, he enjoys the divine fulfilment of God's Will in and through him. While playing the role of God-satisfaction, he reveals and manifests God-perfection divinely and supremely.

Brougham Place
Congregational Church
Adelaide, Australia
11 March 1976