AUM — Vol.II-1, No. 9, 27 September 1974

Return to the table of contents



September 19, 1974

Dear Mr. Montlak,

Mrs. Ford has asked me to thank you for sending her the booklets. It was very kind of you to remember her in this thoughtful way. The President and she send their warm regards.


Nancy M. Howe
Special Assistant
to Mrs. Ford

Mr. Sol Montlak, President
Sri Chinmoy Centre Inc.
85-45 149th Street
Jamaica Hills, Queens, New York 11435

The quintessence of the Ramayana


Heaven-Beauty Sri Ramachandra had. Earth-duty Sri Ramachandra was.


He wanted to feed the ignorant night of humanity first, and then transform it into the Wisdom-light of Divinity slowly, steadily, unerringly, divinely and supremely.


Did he succeed? Yes and no. His success was partial. He did feed the ignorance-night of humanity, but he encountered tremendous opposition when he wanted to transform the body-consciousness of unlit, obscure and impure humanity. Alas, he was therefore only a partial success. Needless to say, his divine brother-successors, too, have fared and are faring the same.


Purity’s flood treasured Sri Ramachandra’s earth-heart. Beauty’s life treasured his earth-face. Duty’s love treasured his earth-shoulders. Heaven-concern treasured his world-feeding eyes. God-pride treasured him for his first and bold attempt to manifest God-Light, God-Delight and God-Perfection on earth.


He knew his future. He knew the world-future. He could easily have stayed in Eternity’s Dream-boat sailing toward Immortality’s Shore. But Sri Ramachandra preferred to live in the heart of earth-stage while he was in the body so that he could take humanity’s heavy and imponderable burden on his giant shoulders. He thought that if he had acted otherwise, humanity would have misunderstood him and declared: “O Rama, your vision-realm is a far cry. Stay with us, become one of us, and then make us what you want us to be: God-messengers.”

[to be continued]

The quintessence of the Mahabharata


In Bengali there is an immortal utterance: Ja nai Bharate ta nai Bharate. It means, “Whatever is not in the Mahabharata is not to be found in Bharatbarsha, or India.” Indeed, it is true, more than true.


Mahabharater Katha Amrita Saman

This is a Bengali saying handed down from generation to generation. It means, “The message-light of the Mahabharata is as good, divine and immortal as Nectar-Delight.”


Two armies: the Army of Night and the Army of Light. The Kauravas were the Night-spreading and world-destroying soldiers. The Pandavas were the Light-revealing and Truth-manifesting soldiers.


Duryodhana was the proud Kaurava-tree. Karna was the trunk. Duhshasana was the branch with teeming flowers and fruits. The blind Dhritarashtra was the root.


Yudhishthira was the compassionate Pandava-tree. Arjuna was the trunk. Bhima was the branch. Nakula and Sahadeva were the teeming flowers and fruits. Sri Krishna was the root.

6. Sahadeva

Sahadeva was the fifth and the youngest Pandava. He said, “We, the Pandavas, are worshipping Krishna. We shall eternally worship Him. If you people are jealous of Krishna, no matter who you are, even if you are my superiors or my elders, I shall kick your heads off with my thunder-feet.”

In the battle of Kurukshetra he killed the matchless treacherous Shakuni, the maternal uncle of the Kauravas. Indeed, Sahadeva was a hero. But his weapon-might was far surpassed by his scripture-light.

His temper was of the quickest, and he defeated even Bhima in anger-war. Once he said to Sri Krishna, “I tell you, I want to fight with Duryodhana. If necessity demands, I shall not hesitate in the least to swerve from the path of Truth. Let Yudhisthira (the king of virtue), Bhima and Arjuna stay with their sense of dharma (the inner code of life) if they want to. Not I, never!” On their Heaven-bound journey, when Sahadeva’s life-breath left his body, Bhima wanted to know the reason from Yudhishthira. Yudhishthira said to Bhima, “Sahadeva’s final departure from the earth-scene is due to his disproportionate pride. He felt that in scripture-light nobody on earth could ever equal him.”

7. Nakula

Nakula was beauty incarnate. He was the fourth Pandava. Like his eldest brother, Yudhishthira, he was not accustomed to hardship. Nevertheless, with his eldest brother he suffered tremendously. He always followed his elder brothers, especially Yudhishthira, like a shadow.

On his way to the exile-life in the forest he deliberately besmeared his body with earth and sand so that women would not fall in love with him for his matchless beauty.

Divinely peaceful and supremely soft-spoken by nature he always was. He said to Krishna, “O great soul, please try first to have an amiable and peaceful settlement with the Kauravas. If this process fails, you may warn them and intimidate them. Is there anything that you cannot accomplish if you want to? You can easily bring us back our lost kingdom.”

In physical beauty Nakula far surpassed all his brothers. But in physical strength, in valour, in archery and in battle-capacity even Sahadeva and Yudhishthira — not to speak of Bhima and Arjuna — far surpassed him.

After the battle of Kurukshetra was over, when Yudhishthira sat on the throne, Yudhishthira asked Nakula to look after the welfare of the army, and made him the cashier to offer regular salaries to the workers.

On their Heaven-bound journey, when Nakula’s soul left the body, Bhima said to Arjuna, “Our brother Nakula never swerved from the path of truth; he never found faults with his brothers. He always obeyed us cheerfully and devotedly. Why has he met with death?”

Yudhishthira’s immediate reply was, “He was excessively proud of his physical beauty. He and his pride were most intimate friends; therefore, death has captured him and snatched his life-breath away.”

[to be continued]

The core of India's Light



Idea and Form
Essence and Substance

Idea is what I am.
Form is what I have.
Essence is my God-Silence.
Substance is my God-Sound.



A self-luminous and self-amorous

A deva is he who is at once a never-changing Reality and an ever-transcending Beauty. He is an experience of God-Hunger on earth and a realisation of God-Feast in Heaven.




What is non-violence?
Heaven’s soul-flower and earth’s heart-fragrance.




When I live in the night of my body, I cry for my ego’s dictatorship. I think that only freedom of my lower nature can fulfil me.

When I live in the light of my soul, I discover that only God-rule over my entire earth-field is my real freedom, my divinity’s eternal Freedom.




A self-giving action is a God-manifesting Dream.
A self-indulging action is a Satan-strangling reality.




Body-pleasure is death-construction and life-destruction, earth’s success-suspension, Heaven’s progress-procrastination and God’s Love-consumption.



The inner code of human life

I need only God. He is my Eternity’s All in everything that I say, do and become. Self-discovery is life-recovery. God for God’s sake. I am of God’s eternal Cry. I am for God’s Universal Smile.


Tat tvam asi

That thou art

Thou art the Silence-Smile-Transcendence.
Thou art the Sound-Cry-Immanence.


Yato dharmastato jayaḥ

Where there is dharma, there is victory.

Dharma is God-invocation and God-acceptance in God’s own way.
Victory is life-perfection and self-transcendence.



Paramahaṃsa is a liberated soul. He is liberated from the meshes of ignorance.
Paramahaṃsa is a realised soul. He has discovered and realised his conscious and constant oneness with the Absolute Supreme.
Paramahaṃsa is a peerless Yogi. He is the Supreme instrument of God.
Paramahaṃsa is an Avatar. He is God’s highest and most powerful representative on earth.


Avidyā- vidyā

Avidyā is ignorance-desire-world.
Vidyā is Knowledge-aspiration-world.

Avidyā tells us what we are: Death’s dole.
Vidyā tells us what we are: Immortality’s Life-flow, Infinity’s Love-light, Eternity’s Silence-height.



Puruṣa is the dweller in the body, the form.
Puruṣa is the dweller in the soul, the spirit.

From Puruṣa in the body we discover the Universal Life.
From Puruṣa in the soul we discover the Transcendental Breath.



Prakṛti is Mother-nature.
Prakṛti is God the Mother.

Prakṛti’s love-light is humanity’s emancipation-perfection and Divinity’s satisfaction-manifestation.




Existence is Eternity.
Consciousness is Infinity.
Bliss is Immortality.

Eternity is the Compassion-Face of the Supreme.
Infinity is the Perfection-Smile of the Supreme.
Immortality is the Oneness-Life of the Supreme.

[to be continued]

Religion: divinity's vision-call


Taoism is mainly a Chinese religion. Its founder’s name was Lao-Tze. Poverty met him at his journey’s start. It traveled a long distance with him. When name and fame joined him on the way, poverty became jealous of the two new rivals and left Lao-Tze.

Lao-Tze nourished an indomitable spirit. His illumined and illumining philosophy was at once theoretical and practical. Mysticism and practicality he valued alike. ‘Tao’ means ‘the way’, the way that leads to the Source. Simplify your life, purify your mind, beautify your heart and only then are you qualified to walk along the way.

Since he saw no light, but all darkness, Lao-Tze condemned war and the animal in man. To his heart’s content, he advocated the inner power, the soul-power, and looked down upon the outer brute strength and the military spirit. The relentless seeker in Lao-Tze eventually became the sage of ceaseless inner wisdom-beauty.

Lao-Tze’s realised, practised and advocated philosophy is: give to the world untiringly what you have: love and concern; accept from the world ungrudgingly what it has to offer you: suspicion and hatred.


Confucianism is a most sublime Chinese religion. Confucius was its founder. Although an orphan he was, he became the Wisdom-Father-Light of China. When years advanced upon him, he practised and preached idealism in its prismic beauty. Constant self-sacrifice his life-river became.

What he discovered within, he revealed without: simplicity of life and purity in the heart are the Truth-reality’s peerless beauty. He taught the world: we are not only of the Supreme Ruler but also for the Supreme Ruler. Heaven is watching us, helping us and guiding us toward the fulfilment of our incomparable task.

He also taught the world: expect only that from the world which you have already given it.

Human personality is not to be curbed, but widened unreservedly. Human individuality is not to be stifled, but heightened endlessly. United our souls are: what is left undone?

Universality’s song still remains unsung; therefore universality’s life each individual life must become.

[to be continued]

Gratitude I get when I don't deserve it, and ingratitude I get when I don't deserve it1

There lived a spiritual Master who had only very few disciples. One day a young disciple of his came to him sad and depressed. When the Master asked him the reason for his sadness, the young man said, “I am fed up with my sister, Reva. She always bothers me. She has a boyfriend who is a scoundrel. He has many girlfriends, and my sister is one of them. When he neglects my sister, she feels sad and miserable. She has to tell me all her pathetic stories. Needless to say, I sympathise with her, but my sympathy never solves her problems. Repeatedly I have asked her to put an end to this useless friendship. But she finds it very difficult to listen to me. At the same time, I find it very difficult to hear all her stories about her boyfriend. You know, Master, how they lower my consciousness. They literally ruin my aspiration. Master, please save me from my sister, and save my sister from her boyfriend.”

The Master asked the disciple, “Tell me, Gokul, is your sister’s boyfriend very rich?”

“Yes, Master, he is very rich. He comes from a very rich family. But I don’t think it is his money which makes her cry for him.”

“Then, what is it?” the Master asked.

“Well, he has many good qualities. He is very kind-hearted. He teaches at a college and he is very intelligent. Recently he won an academic prize in English literature.”

The Master said, “I see, I see.” Then the Master closed his eyes and concentrated for a few minutes. When he opened his eyes, he said, “I clearly see that your sister is going to get this young man. Within a year they will get married, and your sister will offer a large amount of money to our ashram.”

“But my sister does not care for you or for the spiritual life,” said Gokul.

“True, she does not care for the spiritual life or for me, but she will think that I have something to do with her getting this young man, although I tell you plainly that I am not going to do anything for your sister in this matter. I have not come into the world to do this kind of thing. But what I see occultly, I am telling you.”

“But Master, you do not give importance to predictions. How is it that today you are predicting something? Of course, I am extremely grateful to you.”

“True, my son, I do not give importance to predictions, but every rule admits of exception. Here is an unusual exception.”

“Master, please tell me why you do not give importance to predictions.”

“Gokul, you have no idea how many problems predictions can create. If you read my books you will be able to know all about it. But you know that it is not because your sister will give me money in the future that I am predicting this, but just because she has suffered so much from her boyfriend. It is an act of supreme kindness that her soul has requested me to do; therefore, I am fulfilling her soul’s request. Gokul, you go home now and tell your sister that she will definitely get this man. In a week’s time she will hear from him, and from then on they will be very, very close to each other, and finally they will get married.”

Gokul ran for home. On entering, he found his sister in the living room sad and depressed, looking at a photograph of her boyfriend. Her brother gave her the happy news about herself and her boyfriend.

Upon hearing the Master’s message from Gokul, Reva was overjoyed. She said to her brother, “I tell you, the day I get married to him I shall offer your master ten thousand dollars! Although he has told you that he will have nothing to do with our marriage — that is, he will not apply his spiritual power to bring about our marriage — still I feel in my heart that he will definitely do something. Otherwise, I don’t think I would ever get this boyfriend as my future husband.”

Gokul said, “Reva, I can tell you only this much — that my Master’s prediction can never go wrong.” Reva said, “I know, I know. I can feel it.”

The following day when Gokul went to his Master’s ashram, he had a very happy heart because he had been able to make his sister happy by the Master’s grace. But when he told the Master about his sister’s promise, to his wide surprise and sorrow, he saw that the Master became very sad. He asked his Master why he was so sad and depressed.

His Master said, “Well, I shall get your sister’s money, no doubt, but I shall lose you.”

Gokul was overwhelmed by this dire pronouncement from his Master. “How can it be? I shall never leave you on my own, Master, and I hope you will never ask me to leave you.”

The Master said, “I see that it is predestined. But let us forget about it now. Let me not suffer now for my future loss. Everything is predestined. What can I do?”

“Master, I am sure you are cutting jokes with me. This can never happen,” said Gokul. The Master gave him a broad smile. “I knew it, I knew it,” Gokul said to his Master. “You were cutting jokes with me.”

Seven months later Reva and the professor got married. Reva did not forget to fulfil her promise to her brother. She had already told her husband many, many striking things about her brother’s spiritual Master. After the wedding the professor said to his wife, “Who knows, perhaps one day both of us will care for the spiritual life. Right now we are not ready for it, but I also strongly feel that your brother’s Master is responsible for our marriage. To be frank with you, after he told your brother about our future I started developing a special kind of love for you which I did not have before. Gradually and gradually my love for you developed to such an extent that I discarded all my other girlfriends. Now you see we have become one, inseparably one. I am sure it is all his doing. I am extremely grateful to that spiritual Master.”

Reva was overwhelmed with joy, and said to her husband, “Let us keep my promise to this spiritual Master.”

The professor said, “Of course. Today we were married. I will get the money, and we will give it to your brother to bring to his Master. On this very day let us offer the ten thousand dollars to Gokul’s Master and fulfil your promise.”

They gave the money to Gokul. Alas, an undivine thought entered his mind. He was overcome by temptation. Ten thousand dollars in cash he had never seen in his life. He argued with himself. “The Master made it very clear to me that he had nothing to do with this marriage. It was a mere prediction. Such being the case, he does not deserve this money. I need money badly. I shall give him five thousand, and the other five thousand I shall keep for myself. After all, it was I who told him about my sister. Had it not been for me, he would not even have known about my sister. Then the question of prophecy would not have arisen, not to mention ten thousand actual dollars from my sister and her husband. I have an excellent plan. Let me go away with this money to a far-off country and open a most lucrative business, and in a few years’ time I shall offer my Master not ten thousand dollars, but one hundred thousand dollars. But of course, if I tell Master, I am sure he will not approve of my plan. The best thing will be for me to just go away without seeing him at all.”

Gokul decided to leave immediately. He flew to a country thousands of miles away from his home to escape the Master and his sister and her husband.

The Master had learned from Gokul himself on what day his sister was to get married. The Master expected Gokul to come to his place with some good news at least, although he clearly saw with his occult vision that it was a fateful if not fatal day for his disciple. He had already warned him, “To please the sister, I lose the brother.”

But on that same day something happened to the professor. Towards evening on his wedding day the name of the Master was haunting him. Some sweet feeling he could not outwardly account for was inside him. He felt that it was definitely some inner peace and light that he was feeling inside. The following day he said to his wife, “Reva, I must go and see Gokul’s spiritual Master today. I am getting so much inner joy and peace. I am sure it is all from him. Let me go and offer him my heart’s deepest gratitude personally.”

Reva said, “I believe you, I believe you. Let me also go with you.”

So both of them went to the spiritual Master’s ashram. The professor said to the Master, “Revered Master, yesterday as a token of our deepest gratitude we sent you a small gift through Gokul, Today we have come to offer you our heart’s deepest gratitude for what you have done for us.”

The Master said to them, “Gokul? Where was Gokul yesterday? He didn’t come to my place at all. I thought he was very busy at your wedding and couldn’t make it.”

Both Reva and her husband were astonished to hear this. They couldn’t believe that Gokul could be so dishonest. “Gokul, my brother Gokul has not come to you with our gift? Let us search for him!” cried Reva.

The Master said, “Wait, Reva. Let me concentrate. Let me use my occult power and find out where he is.” The Master concentrated for a few minutes, then said, “Alas, alas! He is now on his way to India. In a few hours he will reach India. He thinks that I do not deserve this money because I have not done anything for you. I just made a mere prediction. He feels it is he who deserves the money, because he told me about your problems and enabled me to make the prediction. And he is justifying his behaviour by telling himself that I will be more grateful to him if, in later years, he brings me much more than ten thousand dollars from his business in India.”

Both the professor and his wife could hardly believe their ears. But at the same time they could not doubt the spiritual Master at all. Some disciples who were nearby listening to this astonishing story said, “Are you sure, Master? This is so unlike Gokul.”

The Master became furious and said, “You rascals! You have been with me for so many years! Some of you have been with me for ten years, and still you doubt me! But look at these newcomers. They have not even accepted our path. They have just come today. Look how easily they have believed me, how sincerely they have believed. I tell you, it is not how many years you stay with me or how spiritually developed and mature you are. At any moment temptation can take you away. Look at Gokul. He has left me. Money-power, temptation-power, has taken him away from me. And as for you fools, your lack of faith will soon take you away.”

They all cried aloud, “Never, never, Master! Never!”

“You know perfectly well about what I said to Gokul — that I would lose him when the fateful day arrives. Now you see that I have lost him. Like that I will lose you, too. But I am not the real loser. It is you who will be the real losers, like Gokul. I know who I am.”

Reva and her husband fell at the Master’s feet and said, “Master, Master, tomorrow we shall bring you another ten thousand dollars. And if you want us to bring Gokul back, we shall try our best. If we succeed in finding him, whatever money has has not spent by this time will be yours.”

The Master said, “It is impossible. You will never be able to bring Gokul back again. Gokul will never come back of his own accord, and I do not want him back again in any case. You will not be able to bring him back, and I will not be able to accept him again. There is nothing you can do. This chapter of his life is over. I do not want you even to look for him. It is a most deplorable story.

“But I am very happy for you two. You will both be happy in your married life. I know you two will accept our path. And I assure you it is not because of your money that I shall accept you, but because of your inner cry and inner faith. Even before you have accepted my path, how sincerely you believed in my inner knowledge! When I told Reva that you would get married, she believed me completely. And just a few minutes ago when I told you about Gokul in front of my disciples, it was only you two who believed me. Look at these rascals! And some of them have stayed with me for seven and ten years. Alas, alas, this is my fate. Gratitude I get when I don’t deserve it, and ingratitude I get when I don’t deserve it. Well, the balance is quite even now.”

AUM 1254. 23 September 1974

Light-acceptance and night-renunciation

Question: Is the total acceptance of one's position in life possible for a person not in the spiritual life?

Sri Chinmoy: No, it is not possible. If one is not in the spiritual life, then he is in the darkness-world; therefore, he will not be able to accept life as it is. Inner and outer resentments, however helpless, will always loom large in a person who is not walking along the path of spirituality. Even those who are consciously practising the spiritual life find it extremely hard to accept their respective positions in life cheerfully and unconditionally. Such being the case, what can we expect from the desire-life of earth-bound human beings?

Question: What does God renounce?

Sri Chinmoy: Unlike most human beings, God does not believe in the philosophy of renunciation. In His case, since He is the Life-breath of everything, how can He dare to renounce anything? He tells the seeker of the Truth to believe only in the philosophy of life-acceptance and life-perfection, indeed, this is the supreme philosophy. But the earth-consciousness can accept Him immediately and unreservedly or reject and dismiss Him totally and mercilessly.

Question: Is self-criticism a form of renunciation?

Sri Chinmoy: Self-criticism can be the precursor of either world-renunciation or world-acceptance with a new and divine outlook. Self-criticism leads us either to self-immolation or to self-perfection. If there is already some light in the aspiring being of the seeker, then self-criticism or awareness of self-imperfection undoubtedly leads the seeker to self-perfection.

Question: How can I maintain my inner peace without renouncing the world?

Sri Chinmoy: Unfortunately, you have not yet achieved the inner peace. At the present stage of your life, by virtue of your striking aspiration and dedication, you have caught a glimpse of the infinite sea of inner peace. Once you achieve even an iota of inner peace the question of world-renunciation will not arise at all. The absence of inner peace is the presence of restlessness-monkey which pinches us hard and instigates us to renounce the world for the far-off snow-capped Himalayas. The presence of the inner peace is the perfect mastery over the world-situation in its varied self-expression.

Dear seeker, in no way am I throwing cold water on your life-marshalling spirit. On the contrary, I wish to say that the very fact that your aspiring being is well aware of inner peace is a clear and unmistakable indication that inner peace will dawn on your devoted head and surrendered heart at God’s choice Hour.

Question: What should you do when you know that you have to renounce something, and you don't want to?

Sri Chinmoy: First of all, you have to be ruthlessly sincere with yourself. Are the things that you cling to or treasure — nay, value more than your own life — of any importance? If your sincere heart speaks, the immediate answer will be a categorical ‘no’. Such being the case, why should you be attached to the things that are of no avail either in the immediacy of today, or in the near or distant future?

Sterling sincerity has prepared the seeker in us to walk along the road that leads to the Eldorado of divine light, supreme delight and absolute satisfaction. When sincerity has played its unprecedented role, the irresistible necessity of God-Light, God-Truth, God-Love and God-Perfection loom large in your heart-aspiring and life-serving earth-existence. At that time the magnetic pull from the attachment-world gives way to the magnetic pull from the detachment-world — the world that grows in Eternity’s Silence-light and Infinity’s Sound-might. To your widest surprise, what you have renounced is unreality’s cry, and what you have accepted, own and treasure is Reality’s world-nourishing and world-transforming smile.

[to be continued]


Love quickens activity.
Devotion radiates humility.
Surrender multiplies proficiency.


Obedience is creation.
Love is prosperity.
Devotion is progress.
Surrender is satisfaction.

Questions on samadhi

Question: Would you please explain the difference between nirvana and nirvikalpa samadhi?

Sri Chinmoy: Let us take nirvana and nirvikalpa samadhi as two tallest mansions. Other mansions are next to nothing in comparison to these two mansions. If you climb up the nirvana_-mansion, there is no way to come down, or you do not feel the necessity of coming down to offer what you have received to the world. In _nirvana you notice the extinction of earth-pangs and the end of the cosmic dance. Nirvana is flooded with infinite Peace and Bliss. From the point of view of Absolute Truth, nirvana is the Goal of goals to the seekers who do not want to take any more part in God’s manifested creation.

When you climb up the nirvikalpa samadhi mansion, there is a way to climb down if you want to. But if you stay there for a long period of time, then you totally forget that there is a way to come down. Of course, if the Supreme Pilot wants an individual seeker of the Absolute Truth to go beyond nirvana and enter into the world for earth-transformation and earth-perfection in a divine way, He sends him down, for He feels that that particular instrument of His is supremely indispensable to transform the Supreme’s birthless transcendental Vision into His deathless universal Reality. Nirvikalpa samadhi throws illumination-flood into us and makes us feel that there are higher worlds far beyond this world of ours. Further, it reveals itself to the seeker as a connecting link between this world and other high, higher, highest worlds and it offers him the road to go beyond it and enter into the ever-transcending Beyond.

Question: Is the turiya consciousness a form of samadhi? Is it in any way related to sahaja samadhi?

Sri Chinmoy: The turiya consciousness is the transcendental Reality. It is not a form of samadhi in the accurate sense of the term. When an individual soul establishes permanent and constant union with the Supreme Being, we say that he is enjoying the turiya consciousness. The possessor of turiya consciousness usually does not come down for manifestation because he likes to remain immersed in Sat-chit-ānanda — Existence-Consciousness-Bliss. Here the seeker reaches the absolute height of evolution. This loftiest realisation has no direct link with sahaja samadhi.

Sahaja samadhi holds the turiya consciousness. A possessor of sahaja samadhi embodies the turiya consciousness, and it is he who challenges earth-ignorance with a view to transforming it into the perfect creation. He embodies the highest transcendental Truth, Light, Peace, Bliss, Power, and all divine qualities in boundless measure in his being, and he manifests these divine qualities in the easiest and most effective way in his day-to-day multifarious activities. In his outer life he acts like a divine child who has Eternity’s Height and Infinity’s Light at his disposal, sharing it with aspiring humanity cheerfully and unreservedly.


My love sees God’s Depth.
My devotion sees God’s Height.
My surrender feels and becomes God’s Height and His Depth.

Aphorisms on love, devotion and surrender


Love will outlive the destructive mind.
Devotion will outlive the uncertain heart.
Surrender will outlive the negative life.


Since I have no love to give, I give You, O God, what I have: my teeming doubts.

Since I have no devotion to give, I give You, O God, what I have: my flowing ignorance.

Since I have no surrender to give, I give You, O God, what I have: my sinking breath.


Love and fear are incompatible.
Devotion and doubt are incompatible.
Surrender and failure are incompatible.


Nothing is effective and certain, but the heart of love.
Nothing is safe and certain, but the life of devotion.
Nothing is fulfilling and certain, but the soul of surrender.


Love can tell you where God is.
Devotion can tell you what God is.
Surrender can tell you who God is.