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Swami teaches....Part 31

 

 

Link to Swami Teaches....Part 30

 

Sai Ram  

     Light and Love
 
    Swami teaches.... (24 - 26 June 2005) 

   Spiritual Heights in Education    

    Today human is devalued into a machine and has forgotten own worth.  Commodities are valued as essential, but, human is not so valued.

    If human is valued at true worth, and treated as a Divine spark enclosed in the body, then, everyone will rise into new heights of achievement and produce all the necessities of life in profusion. One will not grab or cheat: one  will be a good worker, a pure person and a sincere spiritual aspirant .

    The lesson that the Atma (Divine Principle, Cosmic Consciousness), resident in everyone is the real core of the Universe and that is the supreme sovereign of the Cosmos will certainly bring together all mankind and ensure peace and harmony among the nations. Of what avail is life when this truth is not known?  Every person has to try to know own Truth and lead his/her children into that awareness. The future of every the country depends on the skill and the sincerity of the youth. Therefore, the necessary enthusiasm and encouragement must be generated among the youth.

    Educational institutions would be the nursery for tradition, loyalty to culture, and ideals of service to society. They train youth to benefit by the experience of the previous generations and to march on towards victory in the campaign to master this world and the next. The students today are the teachers of tomorrow's colleges; they have to shape the destiny of the country through their precepts and example.   

     Every child has four debts to discharge - reverence to mother, respect to the father, obedience to the teacher, and adoration to God. Besides these, every child must learn to live in peace and love with other children and other families. Encourage the child to cultivate the pleasure of 'togetherness.'

    They will enjoy it; and, you will be sowing the seeds of social peace. The seeds will grow into universal Peace and universal Bliss. 

    The ideal of simple living and high thinking laid down by the sages of India will lead to happy lives and greater social peace and also to exemplary lives of simplicity and sincerity, of spiritual discipline and steady discipline. Learn the lessons of duty, devotion and discipline from the lips of children; let each child be a ray of sunshine in the home, shedding light and love. Let the child's desire to serve other children and the defectives around be an inspiration to you.

    (In the olden times, when the student underwent the basic training under the teacher, he learnt, before he was 15 years of age, to spin, weave and procure clothes for own use; to produce the food what required; and to look after own needs for basic comfort. He was contented and happy, with simple habits which gave an ample leisure for saadhana, and contemplation of Nature).   

    What is happening today is the opposite. Parents, teachers and leaders are inflaming the passions of young minds and encouraging them to indulge in violent deeds.  It is not good for human to be constantly engaged in violent films and games, exciting food, talk, books, advertisements, etc. They are raajasik (passionate) things that disturb and agitate the mind. The very people who preach the message of peace, who talk of the basic principle of child education, who harp on love, harmony and mutual love, and who elaborate on the principles of social progress and national uplift are themselves undermining these hopes by their example. 

    When you look deep into the theory and practice of modern educational institutions and compare them with what we know of the theory and practice in ancient Indian-educational institutions, you will be shocked at the vast difference in the two systems. The ancient schools aimed at self-knowledge first and knowledge of the objective world as a corollary. Truly, that is the sign of the educated person - awareness of own reality. How can persons be termed educated, when they do not distinguish between the really real and the relatively real in themselves as well as in the outer world?

    Among the educated, it is hard to find signs of self-knowledge, quality of mercy, of sympathy or compassion. The 'un-educated' has this quality sometimes even more than the 'educated.'   

    Imagine the fate of the cows, when a tiger enters the manger. Can they survive the invasion? So too, the 'cows' of truth, justice, peace and love cannot survive in the human heart when the 'tigers,' namely, greed, anger and pride enter and play havoc.

    The crisis of character which is at the root of all the troubles everywhere has come about, as a result of the neglect of this aspect in education. If you forget these ideals and allow greed, conceit and hate to take root in your hearts, you are only lowering yourselves to the level of the beast.

    Have compassion in your hearts for the unfortunate brothers and sisters, who are unlearned, ill or suffering. Try your best to open their eyes, to cure their ills and to alleviate their distress. The sight of suffering softens the heart; stories of distress urge one to rush to the rescue. But, modern education, as imparted now renders humans indifferent to the sufferings of others, blind and deaf, in fact.  

    Wisdom flashes like lightning amidst the clouds of the inner sky; one has to foster the flash, and preserve the light. That is the true sign of the 'educated' person. Do not believe that mastery of many tomes make you wise. Wisdom can grow only where humility prevails. Mental peace as spiritual ground for wisdom cannot be secured by blaming others and avoiding one's own responsibility.    

    The objectives of true education are only two. The first and the most basic of the two is education for the provision of food, clothing and shelter, for the promotion of health and harmony in society, for avoiding pollution and promoting honesty.

    The second objective of education is the culture of the mind and the spirit. This is very much like to agriculture. We want dhaanya (grains) to sustain the body; we require dhyaana (meditation) to sustain the spirit. In agriculture, you prepare the soil, plant seeds, feed the plants with fertilisers, and reap the harvest. In heart-culture, we have to plough the hrudhaya-kshethra (the field of the heart), remove the weeds and wild growth, and plant the seeds. The weeds are pernicious tendencies, attitudes and habits; the fertilisers are devotion and dedication. Water to help the plant grow is the quality of love. The seeds are the names of God, which are deposited within the purified heart. The harvest which is the reward of all this spiritual discipline is Wisdom.

    Heart-culture has been the goal and aim of Sanaathana Dharma (Eternal Universal Religion), the ancient religion of India. This Dharma exhorts us to plant the seeds of Love and reap the harvest of Wisdom, for the sake of social harmony and national prosperity and the uplift of all humanity. Sanaathana Dharma makes you realise the Unity that underlies all the diversity that is apparent. The unity is the basis and the justification for loving all, with no desire for any benefit therefrom. 

    The worldly aspects must be harmonised with the spiritual aspects in order to live a full life. Moral and spiritual principles have to be emphasised all along, even while merely material subjects are taught and learnt.  

    Mutual respect can be built on the faith that all are children of God and all are Divine. This is the law of Creation, harmony and order of Creation, the special coordination or synergy  between the Greatest and the smallest (human consciousness) - part of the Greatest. On that basis, there can be the coordination with the Divine (dedicate all your activity to God what is really the manifestation of the Divine Will) and enthusiasm for work. Each will then do the best, knowing the duty and own responsibility. By such way the harmony and synergy with the Divine power is achieved.

    (A pictorial example to this from other area. The eye, the hand, the nose, the head, the stomach, each looks different; each does one special task; each has different name and function. Their functions are strictly coordinated and subserve the interests of the one body to which they all belong. When such coordination is disturbed, the body falls ill.

    The comparable situation may happen when the collective praying, singing Indian devotional songs (bhajans) is performed. Every member must strictly know the real meaning and significance of the words, intonations and their deep implications. However, people (who are not Indians) may not be aware  of the exact meaning, pronunciation and value of the Sanskrit words they utter mechanically. Then the  spreading of the divine vibrations may be disturbed).  

    The years of life allotted to humans is very short; the world in which they live is very wide; time extends far behind and far beyond. What little individual has to do here has to be done quickly, at the place that is assigned within the time that is allotted to human being. Life has been bestowed not for just eating and digesting, roaming and reclining, but, for the realisation of the Divinity in us, in all that exist around us and even beyond all things that strike our senses.  

    The task is no less than the manifestation of the Divinity latent in human being. Besides education, the easiest and the most pleasant means by which this can be accomplished is the service of other human being, done in a spirit of dedication and devotion.

     The best type of seva is feeding the hungry. God gave the rains, fostered the sapling and ripened the grain. It is not dhaana (charity) that you do; you are only offering gratitude to God; you are sanctifying the grain you have harvested by offering the food prepared out of it to these Naaraayanas (Gods in human form). Call it Naaraayana Seva. Deserve the Grace of God by helping the weak and poor, the diseased and the disabled, the distressed and the downtrodden. 

(Reet's compilation by, Sathya Sai Speaks. Vol.13. "Culture - Agriculture," Chapter 1, "Naaraayana seva," Chapter 4, " 'Youth Guides' for youth," Chapter 5 and  "Give them their due," Chapter 7).


Swami teaches.... (27 - 29 June 2005) 

    Awareness of Reality Through Meditation and Yajna 

    We consider a combination of body, mind, intellect and senses as a human. This is not correct. Mind is something we possess; body is something which we carry about; the intellect, too, is ours and the senses are dealt with by us. We are not the body, mind, intellect or senses. They are manipulated by us, we are distinct from all these. The day we recognise this differentiation and live on that knowledge, that day from we become aware of our Reality and our Goal.

    The human body being valued as a boat which can help us cross the ocean of samsaara (constant change), it has to be tended with grateful reverence. The body it is a temple wherein God is installed and worshipped through thoughts, words and deeds. Therefore the body must be used to further Divine purposes and to demonstrate the Glow of the Divine that is installed therein.

    People think they live on food. Human does not live by food alone, but by the power of the Aathma. So you must use your strength of body and mind, wealth and education with intelligence, in order to realize the power of the soul.  The real worth of human lies in ones intelligence. This has come over many lives and the real value of  buddhi (intellect) is to practise thyaaga (renunciation). But our buddhi is covered by illusion, which is only unreal reflection of the truth. The reflection of truth in our minds is only the conglomeration of our desires.

    Be aware of the transitoriness and the inter-relationship of the body, the senses and the mind. What is the buddhi (intellect)? It is the source decision-making capacity, and is known as the anthah-karana (inner consciousness). It reduces confusion, calms conflict and determines doubt. When we say, my inner voice has resolved thus, it is buddhi that is referred to. Buddhi is also referred to as the antharaathman (inner self). Because of the purity of his intellect, Vinayaka is also called the giver of Buddhi (intellect). Ganesa is known as "Buddhi Pradayaka", one who grants intelligence. No one should regard Ganesa as uncouth because of his elephant head and his immense belly. Vinayaka is a deity who encompasses the universe within himself. He responds to the prayers of devotees and hence he is known as Siddhi Vinayaka (the Vinayaka who grants what is sought). 

    The the buddhi is on an higher level than mind; so that it is nearest to the core, the Aathman. It is only when buddhi is lit by the splendour of the Aathman that it can recommend the course of action to the senses, through the mind. Let buddhi take all the time it needs to sort out the pros and cons. Haste makes waste; do not be in a hurry.

    Haste leads to confusions and blunders which cause disappointment and anger. Anger has to be overcome by guiding the mind on to peace and equanimity, "Shaanthih! Shaanthih! Shaanthih!"-  that manthra will quieten the waves of anger.  

    God and the devil, good and bad, are denizens of one's own heart. Where God is, there the devil cannot be. It is like a game of 'musical chairs,' and only one person can occupy the chair. Seat God for ever in the heart, after ridding it of other occupants. Let this inert body be activated by Divine consciousness. The easiest path of this activation is meditation. Swami in His Works gives many directions to meditation. Below is one of the easiest and simplest what evererybody can experience.  

    After seating oneself in a comfortable and stable posture, steadying the breath, prathyaahaara (withdrawing of the senses from the sense objects) and anga nyasa (purification of all the organs of the body) is to be done. Light is the greatest purifier. Light is made to traverse throughout the body, purifying all the limbs and senses, and is installed in the lotus of the heart in which is to be enshrined the mental thought picture of the Form of the Lord for the purpose of dharana (concentration) which would lead to dhyaana (meditation) and ultimately to Samaadhi (the state of super conscious bliss).

    First, when you sit for meditation, recite a few shlokas on the Glory of God so that the agitated mind may be calmed. Then gradually draw before the mind's eye the Form which that Name represents. When your mind wanders away from the recital of the Name, lead it onto the picture of the Form. When it wanders from the form, lead it onto the Name. Let it dwell either on that sweetness or this. The imaginary picture you have drawn will get transmuted into the bhaava chithra (thought visualisation), dear to the heart and fixed in the memory. Gradually it will become Vision of the actual Form when the Lord assumes that Form in order to fulfil your desire. This saadhana is called japa sahitha dhyaana (meditation-cum-recitation of Name), and I advise you all to take it up, for it is best form of dhyaana for beginners.

    Within a few days you will fall in line and you will taste the joy of concentration. After about ten or fifteen minutes of this dhyaana in the initial stages, and longer after some time, have some manana (contemplation) on the shaanthi (peace) and the sowkhya (happiness) you had during the dhyaana (meditation).

    The manas (mind) is known as anthah-karana (inner sense organ). The mind is that which remembers, recollects and ruminates. The mind has, as warp and woof, assertion and negation, do's and don'ts, sankalpa and vikalpa.  Even when you are alone and silent, the mind may be on a spree - wishing, desiring, planning to do or not to do. And it keeps the tongue busy until sleep silences it. There are no standards which are kept in mind while looking, talking or acting. One must try to stay a while in order to examine and judge. Develop the quality of fortitude, the strength not to yield to the opinions of others unless you find them to be right and the courage to bear criticism and face slander.

     In order to calm the mind and keep it on an even keel, dhyaana is prescribed as a saadhana. Dhyaana is the process by which the positive and negative aspects of the mind are regulated out of existence.  How much more satisfying should be the Bliss when we attain the nirvikalpa stage through dhyaana. The Aanandha (bliss) that fills us then is characterised as beyond the range of imagination, without any trace of the three types of attributes.

    There are three groups of saadhanas which you have to take up - personal, social and universal (vyakthi, samaaja and vishwa). The individual's spiritual success, his beneficient nature and his virtues, when pooled with those of many others, become the wealth of society, the common property of all.  The Divine in each is pooled into the concept of the Infinite Divine.

    The Hindhus have been praying since ages for the "peace and prosperity of all the worlds": Lokaas Samasthaas Sukhino Bhavanthu. The rituals, ceremonies, vows and rites prescribed in, Hindhuism, are all directed to the promotion and well-being of "all the worlds." This is the reason why Hindhuism is still alive and active. The word 'Hindhu' has been interpreted by scholars in various ways, but the real meaning is 'a people who keep away from violence.'

    Since several centuries and millennia, yajnas (Vedhic rite or sacrifice) have been observed in India for the welfare of the world. These yajnas are not performed to benefit an individual, a family, a sect, a caste or those who follow a particular faith. The aim is universal and the beneficiaries are all living beings, for such yajnas calm the elements and propitiate the deities presiding over the earth, water, fire, wind and sky. The sages of old chose some place away from the humans' habitations either on the bank of a river or in the recesses of a forest, for the celebration of yajnas.

    The yajna is everybody's privilege; it becomes a success through everyone's effort. Handfuls of grain brought by those who had sincere desire to participate were heaped together and handfuls of ritual fuel sticks brought by the priests were stacked together. This was done as a symbol of the union of minds and hearts and as an assurance that each one can share in the blessings of the Gods invoked by the manthras.

    Among yajnas, there are two types - the outer and the inner, the outer being a reflection of the inner. The inner yajna is the bird in the hand; the outer, the bird in the bush.

   The value and significance of the inner yajna have to be understood first. It involves awareness of the Divinity that is dormant but decisive in the very centre of our Reality. Worship It, propitiate It, please It, become It.

    The mind is the altar. Place the animal which is to be offered as oblation (the evil aspects of your character, behaviour, attitude etc.) and sacrifice it to the deity invoked. The outer visible yajna is a means to convey this inner purpose and message. Until the lesson is learnt, the external ritual of fuel sticks being offered to the sacrificial fire has to continue.

    Here we see rithviks (priests performing the rites) who are specialists in the different stages of Vedhic sacrifice. We hear the recitation of Vedhic hymns and sacred texts; we have the ceremonial worship of Dhevi on the lines of Shaasthric (ethical) injunctions; a Pandith is engaged in prayer of the thousand lingas (Symbolic Form of Divinity), while another priest propitiates the Sun God by means of ritual prostration to the accompaniment of manthras, praising His Glory. Godhead, in all Its Manifestations of elements and forces, is thus being adored for seven days as part of the Vedhapurusha yajna. The fives senses and their impact, the five sheaths that enclose the Aathman, are symbolised in these activities and have to be finally merged in the Illumination of Jnaana (Beautific Wisdom). In the Upanishaths, the senses are called maathra (measures). Each one is a measure that can operate only upto a limit. The homa (the oblation in the sanctified flame) is a symbol of this consummation.

    This fire is fed by fuel sticks and ghee, so that the flames of wisdom may burn out the last traces of ego, ignorance and desire. And what exactly is ghee, which feeds the flames? It is clarified butter - butter that is churned from curd which is in fact curdled milk. Recitation of the Vedhas purifies the environment and strengthens the will to become Truth. This is symbolically conveyed by the various ceremonial rites which are part of  yajna (sacrifice).

    A single tin of ghee offered with appropriate manthras in the holy fire will result in a million tins of ghee for mankind. The vibrations of the manthras and the effect of the oblations will ensure prosperity and welfare the world over.  

     Life is holy, sacred. Go through it with joy and happiness. Do not carry gloomy, unhappy faces. Happiness is union with God.

    Life is also as a market. In life, giving and taking, bargaining and speculating, is a part of the game.

    (Reet's compilation from, Sathya Sai Speaks. Vol. 14. "The inner yajna," Chapter 32; "Meditation," Chapter 41; "Be human," Chapter 46 and ."The worthwhile life," Chapter 54. Sathya Sai Speaks. Vol.22. "The Ganesa Principle," Chapter 27).


Swami teaches.... (5 - 8 July 2005)
 
    Contrary Actions in Society. Spiritual Regulations
   

   The recent antihuman events in London served an occasion to consider roots of violence and terrorism in view of Swami's Works. If we all are carriers divinity and the divine love within, why then in the world existed and exists the opposite actions directed to kill other divine persons? Is it such a code of life? How to overcome the crying injustice?  

     Human is the child of immortality.  All the fundamentally Atman; the love for the Atman and the endeavour to realise it are the birthright of each individual. There must be mutual love and there must be universal aanandha, resulting from this mutual love.

     However, the reality on the Earth is opposite. From ancient times is known that God is a witness; He can act through humans' conscience, through human's inner state of awareness. When there are no faith and awareness of unity all human beings, God cannot act because the 'background' for God's actions has rejected by humans' blind decisions and desires.  

    Swami teaches humanity about 70 years. But the delusion of human beings is jet deep; seems there is no end to violence. The Golden Age predicted by Swami today really exists in hearts of His devotees. Many devotees have reached to this state and the number of them is increasing every day. When the most of the Earth's habitants will acknowledge the principles of Swami's Teaching and will practice them as their life style,   then the Golden Age can arrive to humanity. Today the Golden Age exists in the form of internal state in minds of people who have faith to Swami and His Teaching.  

     Whatsoever injustice and misery is caused by mankind itself, its selfish actions, not by any extraneous agency. Having all the instruments of joy and contentment in one's possession, if human is miserable, it is only due to one's perverseness, stupidity.

    The wheel of time revolves relentlessly with no interval. The evil of one day emerges as the good of another day; the morals of one sect becomes in the eyes of another, immoral. What is right for one is wrong for another. One man's foe is another's friend. Caught in this trap of duality human swings like a pendulum, unaware of the underlying unity; one struggles with many a fall, many a blind search, stumbling along the track of life. One weeps and laughs,  rejoices and regrets,  halts and hastens - since the beginning of humans' history. This is the tale of human's sojourn on this world. 

    The happenings in the world are quite contrary. What shall we say of human behaviour, what shall we say of the daily bickerings and troubles? What of the conflict of opinions and arguments? What of the lootings and killings? What is the cause of all this? All are our own; all are ourselves. We are pointing the knife against ourselves; is this a sign of purity of mind? What has happened to the injunction laid down in the Vedhas?

     What is the reason for this state of affairs? Is it defective effort, or the very law of activity? Or, is it the fundamental nature of the world itself? Or, is this failure due to the spirit of the times? No, a little thought will convince that no one of these surmises is true. The real cause is "absence of faith in the victory of the good." That faith can come only with the growth of devotion to God.

    At present, there are many who declare they will reform the world. They shout from platforms, thumping the tables, that the world is in a bad condition and that they have the remedy ready with them. But, the result of their efforts make the world more seriously ill. Here anger is also dangerous. It brings a long trail of camp-followers, each of whom adds its share to the final ruin. You must conquer this passion, when it arises in the mind, by reminding yourself of the Omnipresence of God, of God as the inner motivator of all.

    For individual Swami advises to overcome anger by trying to think of something else than the circumstances that roused anger, do some Naamasmarana, lie down in bed, go on a long walk, drink some cold water - struggle with yourself, until you win. Do not fight with others; fight with your own urges.

    What is to be done to improve matters? The fault lies in wrong diagnosis and wrong treatment. The illness is unlimited freedom. That has brought about the state of uncontrolled passions and the resort to weapons of destruction. Liberty has to be enjoyed within certain limits; otherwise it becomes licence or even licentiousness. The limits of liberty are called disciplines. The discipline has to be exercised in all fields of activity.

    Serve people with no thought of high or low; no service is high, no service is low, each act of service is equal in the eye of the Lord; it is the readiness, the joy, the efficiency, the skill with which you rush to do it that matters.

    Train yourselves to serve God by serving man, in whom there is God installed in the heart. Convince yourselves that the service of man is worship of God. Remember the persons whom you serve are temples, where God is installed. Worship them with the flowers of good words, timely help, and vigilant care. If you send away some one who runs towards your house for shelter from the rain back into the open street, you are inhuman, if you do not do all that lies within your power to alleviate the pain that you find another is suffering from, you are unfit to be called human. Be at least human, even if you do not aspire to become divine.   

    Help others as much as lies in your power; if you cannot give them adequately, at least, feel the agony. "Alas! How much is the suffering they undergo! Lord, relieve it soon," pray thus with all your heart, Swami advises. 

    Each one has come embodied into this world of joy and grief, of growth and decay, of hope and despair, in order to discover the way home, to get back to the source from which he has strayed into this wilderness. But, human is attracted by the phantom lights and noises of the wilderness, by the seeming sweetness of its impact, and he ignores the call of destiny. The senses lead him on and on, deeper and deeper into the maze, until he dies with a moan and a whimper, instead of with a smile and a gesture of gratitude. The years between birth and death are spent in wasteful acquisition and worthless achievements - the heart is sore with unsatisfied desires and unhealthy emotions. This is the delusion, the maayaa (illusory power) that has been shadowing the Divinity that is human's essence.

    Human's ego exults or bewails; it laughs and weeps; it competes and mopes; it swings like a pendulum between joy and grief. It gives no moment of rest, of equanimity. It is agitated when the fruit of the activity is less than expected, or even when it is more, or different, or distorted. That is why the divine scriptures prescribe that everyone should dedicate all his activity

    Famous  saint Shankaraachaarya used to live on alms. In the old days, Imperial princes, who studied in the hermitages had to seek alms and live on what they collected thus. This is for the removal of silly egoism. 

    The vitamins for spiritual enlightenment are sathya, dharma, shaanthi and prema (truth, righteousness, peace and divine love). Assimilate them into your character and conduct and through your enlightenment you shine with fine mental and physical health.  When two people meet, it is considered good manners that each should inquire about the health of the other. This is true of the peoples of both East and West. You ask each other, 'How do you do?' It is as indirect reminding and instructing the other person to use the available present for realizing the God within the Universe and within oneself. It is the as the call to see yourself and hear your inner voice, urging you to discover your own truth. Swami is prompting you to discover your Reality. That is His Mission.

    You should not be saved by the demon of doubt. Doubt comes only from ignorance; it disappears when knowledge dawns. Conclusions drawn on flimsy grounds are always subject to revision. You are born for your own sake. You have to cure yourself of the disease of ignorance, just as you have to cure yourself of the disease of hunger. No one else can save you from both. "Save yourself by yourself," says Swami.

    God is in you, but like the woman, who fears that her necklace has been stolen or lost, recognises that she has it round her neck when she passes a mirror. Similarly human too will recognise that God is in him/her. Science to recognize God within was explored by sages and laid down in clear and simple terms from ancient times. Not to know it and not to practise it is the greatest loss that humans in different countries suffers from terrorism, violence, wars...  

    You must surrender your judgement to the Lord; then, the Lord will assume full responsibility and be the guardian, guide and motive power. The Divine is recognized by gifted people as the vast, the magnificent, the beautiful, the mighty, the majestic, the awesome. But, for the generality of mankind, the consciousness that each one is a miracle sustained by God, that each breath is a witness of God's Providence, that each event is proof of His Presence, comes but rarely in life.  However, the faith in God and power to recognise Divinity are added to human faculties. Then only can the human mind be turned from the world to the Master of the Worlds. Goodness is the most efficacious specific for the illness that lays humanity low. Goodness is the reservoir of even immortality.  Goodness confers great contentment; Aanandha confers great freedom from fear. In fact, when life becomes merged in the thought of God, it is fixed on the pole star.

    Be a true bhaktha and become so small that you wriggle out of the shackles of the senses or be a true jnaani and become so huge, that you escape by breaking the shackles. 

    But, there are many who doubt or question the very existence of God to whom all the intelligence, the vitality, the virtue, the urges which lie beneath activity are to be offered in worshipful activity. For such, the Divine occasionally, out of innate Grace, reveals Itself, through the marvellous manifestation of glory, beyond the limits of the human. The doubters receive without asking; the door is opened without even a knock; the answer is proclaimed for all to hear. (Reet's compilation by Sathya Sai Speaks. Vol. 4. "You are born for your own sake," Chapter 47; Sathya Sai Speaks. Vol. 6. "The pole star," Chapter 41; Sathya Sai Speaks. Vol. 7. "Moving Temples," Chapter 31 and  "The miracle of love," Chapter 32; Sathya Sai Speaks. Vol. 10.  "Amazing appendix," Chapter 37).

    Namaste - Reet


 

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