Video by Utpal Marshall
On March 3rd 1979, Sri Chinmoy completed his first marathon in Chico California in a time of 4:31:34. Each year since then, his students in New York and around the world have honoured him by running the 26-mile distance.
Video by Utpal Marshall
On March 3rd 1979, Sri Chinmoy completed his first marathon in Chico California in a time of 4:31:34. Each year since then, his students in New York and around the world have honoured him by running the 26-mile distance.
Sri Chinmoy delivers a lecture, entitled ‘Desire and Aspiration’, at New York University in New York, NY, USA.
Sri Chinmoy completes 16 lectures in Canada – later published in My Maple Tree – with a talk, entitled ‘Yoga and Faith’, at York University in Toronto, ON, Canada.
Sri Chinmoy offers a meditation and esraj concert at the State University of New York at New Paltz, NY, USA.
Sri Chinmoy runs a personal best for 2 miles in a time of 13:42 (6:51/mile pace) at the Sri Chinmoy Race in Westport, CT, USA.
Sri Chinmoy offers a Peace Concert (afternoon) to an audience of 2,000 people at Deutsches Museum in Munich, Germany.
Sri Chinmoy offers a Peace Concert (evening) to an audience of 2,400 people at Deutsches Museum in Munich, Germany.
Sri Chinmoy offers a 7-hour public meditation at Buchman Hall in New York, NY, USA.
Sri Chinmoy offers a Peace Concert with a piano performance at Rippowam High School in Stamford, CT, USA.
Sri Chinmoy offers a Peace Concert at Bharatiya Vidya Bhavan (USA) in New York, NY, USA.
The Taj Mahal and Vrindavan are declared Sri Chinmoy Peace-Blossoms.
Sri Chinmoy reads his poetry at a programme with Pulitzer Prize Authors at the United Nations in New York.
Sri Chinmoy lifts Sugata Bose Ph.D., grandnephew of Netaji Subhas Chandra Bose, in Jamaica, NY, USA.
Sri Chinmoy lifts Yoko Ono, artist and musician, wife of John Lennon, in Jamaica, NY, USA.
The festivities have already begun for Sri Chinmoy’s upcoming 50th birthday celebration: a series of 50 two-mile races in the New York area.
The first Sri Chinmoy Two-Mile Race was held 29 March in Westport Conn. Sri Chinmoy himself ran in the race, finishing in 13:42 with a 6:51 pace.
The Master also ran in two-mile races in Weston, Conn. on 4 April, on Compo Beach, Westport, on 5 April, and in Flushing Meadow Park in Queens on 9 April, finishing in 13:56, 13:54 and 13:44 respectively.
By the end of May, eight of the two-mile runs had been held.
Published in Anahata Nada, Volume 7, Nos. 2-5, February 1981-May 1981
A Peace Concert was given at Yale University on March 28 and at the Manhattan headquarters of Bharatiya Vidyan Bhavan (USA) on March 29.
The Bhavan concert — the 21st in the series Sri Chinmoy is offering in honor of the 50th anniversary of India’s independence — was part of a Bhavan program celebrating Netaji’s birth centenary·
Indian Consul-General Harsh Bhasin was guest of honor.
Published in Anahata Nada, Volume 26, November 1996-March 1997
Twenty-first Century,
No more hungry penury.
Twenty-first Century,
A newness-fulness-glory.
Twenty-first Century
World-transformation-story.
Published in The New Millennium
by Sri Chinmoy
I have a piece of good news: today Sri Chinmoy jogged a little. Fourteen years ago today, in Connecticut, I did my best performance for two miles: 13:42. Fifteen years ago I did my best seven-mile performance: 51:18. So, for me, the past is not dust; the past is gold, gold, gold!
Published in Run and Become, Become and Run, part 21
A talk by Sri Chinmoy
at his home in Jamaica, New York
“Man proposes, God disposes.” This famous proverb can easily be applied to my family, especially when it comes to the subject of university degrees. Ours are such funny, funny stories.
It all began with my eldest brother, Hriday. He was a great philosopher. By the age of sixteen or seventeen, he had studied all the European philosophers. For a Chittagong village boy, that was really something. Then, by the age of twenty, he had studied in tremendous depth the Vedas, the Upanishads and the Bhagavad Gita. He was preparing for his BA at Chittagong University. The other students used to call him ‘scholar’, and his professor used to call him ‘professor’ or ‘great scholar’. After receiving his BA, Hriday was planning to go on and study for higher degrees.
But, in the meantime, something happened. Six months before he sat for the final examination to get his BA, he heard Sri Aurobindo’s name. Then studying was finished for him. The very name ‘Sri Aurobindo’ was enough for my brother. After hearing it, he only wanted to go and lead a spiritual life. He lost all inclination to study, and he gave up his formal studies completely.
I had the same experience. When I was four or five years old, I heard the name ‘Sri Aurobindo’ and something happened. I felt such joy, sweetness and love inside the name. At that time, I had not heard anything about the Mother. Even Sri Aurobindo’s picture I had not seen. I only heard the words ‘Sri Aurobindo’. That was enough. Inside my heart, something happened. Afterwards, when I was seven, I saw a huge picture of the Mother and Sri Aurobindo. But, in the beginning, the name ‘Sri Aurobindo’ was enough.
When Hriday gave up his studies, it was such a blow for my father. Somehow my brother managed to sit for the examination, but he did not wait for the results. Without telling my parents, he took the train to Pondicherry to be with Sri Aurobindo.
My father was so upset. How could his eldest son do this? My mother immediately wanted to go to Pondicherry and bring him back. She said to my father, “I have to go and bring him back. Otherwise, I will not eat.”
My father said, “I am not going to take you to Pondicherry.”
My mother was prepared to fast unto death! For one whole day she did not eat. Then, halfway through the second day, my father’s heart melted. He said, “This fasting has to stop. You must eat. I will take you to Pondicherry to bring him home.”
My father wrote to the Ashram and received permission for everybody to come for a short visit. Because of my father’s job as chief inspector on the Assam-Bengal Railway Line, we were able to travel all the way to Pondicherry free of charge. This is the story of how we all came to the Ashram for the very first time. I was only one year and three months old.
When we arrived, as soon as my mother saw my brother Hriday, she cried and cried and cried. She cried so much that finally he agreed to return home with us. He said, “All right. I do not need the spiritual life right now. When the time comes, I will come back.”
Then my physical mother had to take permission from the Divine Mother for Hriday to leave. She went to see the Ashram Mother. The Ashram Mother did not speak Bengali, and my mother did not speak proper Bengali. She spoke only in our Chittagong dialect. My sisters were there to translate her request into proper Bengali, and Nolini-da, the General Secretary of the Ashram, translated everything into English for the Mother.
My mother was crying and crying. She had been planning to say to the Divine Mother that she would be so grateful if the Divine Mother would allow Hriday to go back home. Instead of that, my mother said to the Ashram Mother, “I am so grateful that you have taken full responsibility for my eldest son. Please promise me that you will take care of all my children. They have come here with me. Will you take care of them? Now I am leaving behind my eldest one. Let him stay with you, and these little ones will go back with me. I want them to get higher education. Once they get higher education, will you promise to take them back?”
The Divine Mother immediately said, “Yes, I shall allow you. This one can remain here and the rest you will keep for a few years. Let them have higher education. I promise I will keep them after that.”
Look what happened! My mother had gone to the Ashram only to take her son back. Instead of that, she begged the Divine Mother to take care of the rest of her children when they were grown up.
When my mother and sisters came back to the house where we were staying, my mother said, “Look what I did! I went to take my eldest son back home. Instead of that, I offered all my children to the Mother.”
Everybody laughed and laughed. And again, everybody was so deeply moved. Even my father was deeply moved that his wife was so devoted to the Mother. This was how Hriday remained in the Ashram and we all went back to Chittagong with my mother and father. Even though Hriday had given up his studies, my parents were still hopeful that the rest of us would go on and receive degrees.
The next one to disappoint them was my middle brother, Chitta. When Hriday left, Chitta was doing his intermediate studies — we call it matriculation. After finishing his intermediate studies, Chitta was supposed to study for his BA. Then one day he announced that he would not study any more because he also wanted to go to the Ashram. My father had to beg him to stay. My father said to him, “If you do not want to study, at least work for me in our bank. When the time comes, you can definitely join your brother in the Ashram.” So Chitta went to work for my father in the town.
Next came my sister Ahana. Ahana was a very, very brilliant student. She passed her matriculation and was in her first year of college life. By that time, my father had passed away and my mother was suffering from goitre. Nowadays they can easily cure goitre. Here in America they do not even take it seriously. But for two years my mother suffered so much from goitre and then she died. She died not even six months after my father.
When my father passed away, Hriday took leave from the Ashram to come home and take care of the family while my mother was dying. He had made a promise to my mother that at the time of her passing he would return from the Ashram. He took the Ashram Mother’s permission, saying, “Mother, I made this promise to go to see my physical mother.” The Sri Aurobindo Ashram Mother said, “You may go.” So Hriday came back to be with us.
That was the time when Chitta said to my mother, “Now I wish to take Hriday’s place in the Ashram. You do not need two of us here.” Then Chitta went to Pondicherry.
The day my mother died, I was at my maternal uncle’s house. The message was delivered and I came running home, even though it was quite a few miles away. When I entered into my mother’s room, her life could be measured in seconds. I stood beside her and she took my hand. Then I knew what she was going to do. She put my hand in the hand of my eldest brother, Hriday. In her own way, she was asking him to take full responsibility for me. My eldest brother immediately said, “Yes, I will take responsibility for Madal.”
Then my mother gave me a smile, her last smile, and in a few seconds she passed away.
All this was happening in our home in Chittagong, but on the same day something very significant happened at the Ashram. Sri Aurobindo had two or three secretaries. The main one, Nirodbaran, came from Chittagong. He had been a medical doctor. On that day he said to Sri Aurobindo, “Hriday’s mother is suffering so much. Can you not do something to cure her?”
Nirodbaran knew that Sri Aurobindo had such affection for my brother. Even if Hriday had a headache, Sri Aurobindo used to make enquiries. Sometimes Sri Aurobindo used to make fun of Hriday and call him “our philosopher-disciple” because Hriday used to ask so many questions about the Vedas and the Upanishads. Sri Aurobindo used to enjoy his questions because there were very few people who were so deeply interested in the Vedas and the Upanishads. Hundreds of letters my brother received from Sri Aurobindo in his own handwriting.
Sri Aurobindo all along had a very compassionate feeling for our family. When Nirodbaran brought up the subject of my mother’s suffering, Sri Aurobindo immediately said, “You want me to cure her? What can I do? Her time has come. It is God’s Will for her children to come here.”
Sri Aurobindo said this in Pondicherry around noontime. In two hours’ time, the telegram came from Chittagong. Hriday had sent Chitta the message. As soon as he saw it, Chitta said, “I do not have to open it. I know what it is.” Before he received the telegram, Nirod-da had told him that Sri Aurobindo had said, “Her time has come.”
My mother’s only wish had been that everybody would get degrees. This is how all mothers feel. But Sri Aurobindo did not want us to delay any longer. Degrees were not meant for us. So, our whole family’s studies ended with my mother’s passing. My sister Ahana gave up her studies at the college. Mantu had only three months remaining before matriculation. He would have easily passed. I was only twelve years old.
We all disappeared from Chittagong and came to Pondicherry. The Divine Mother kept her promise and took our whole family. Not only did our whole family go, but our relatives also wanted to come with us. They had never cared for the spiritual life, but because they were so attached to us they came. The Mother gave them permission. We had decided that we would remain permanently, but my maternal uncle and aunt came with us in the hope that eventually they would be able to take us back to Chittagong. They were not successful, and after some time they returned.
In the Sri Aurobindo Ashram, there was a school where Mantu and I studied. Our whole family were excellent students, but when it came to Mantu, he studied for one year and then he gave up because the Ashram did not give any degrees. I continued to study at that school for quite a few years, but in mathematics I was unbearably bad.
The Divine Mother wanted me to get a degree. I also wanted to get a degree in French from a place outside the Ashram. It was called Calve College, in Pondicherry. My maternal uncle was so excited that I wanted to get a degree. At that time I was fully ready for class 10, which was matriculation. But they said that I had to take an examination and be in class 9 first, so I went to that college for the examination. Just before the examination, the inspector of schools for the entire Pondicherry, who happened to be a Frenchman, said that more than forty-five students were not allowed in a classroom, so they would not accept me in that class. They said, “Now you have to go to class 8.” I was so shocked.
My French teacher from the Ashram had accompanied me on that day. His name was Benjamin. He was so kind to us, but we used to make fun of him and call him Bon jamais* He took me to class 8. When we arrived, the teachers told us that the inspector was coming and two or three students would have to leave secretly. I said, “I am going.” This was how I descended and descended — before the examination had even begun! They were putting me back far below my standard.
The funniest thing is that many, many years later I gave a talk in France. There is a French organisation where important people come and give talks. I saw that just one day before me, that same inspector had given a talk at that place.
Anyway, that was the end of my degree. I was so sad and disgusted that I returned home with Benjamin. I did not stay to see if I would get a ‘promotion’ from class 8. That night the Mother asked for me. I used to go to her three times a day at least, and sometimes four times. I went to her and I started wonderfully crying. I told the Mother, “I do not want to study.”
She said to me, “Why did you have to take Benjamin? Why did you not take Pavitra, the director of our school?” Pavitra was the Mother’s secretary. He was a Frenchman and he was very highly respected. Before joining the Ashram, he had been an engineer and a chemist. The Mother said, “Tomorrow you will go with Pavitra. He will speak to them and they will definitely allow you.”
By that time, I was so upset that I said to the Mother, “I am not going to sit for their examination. I am giving up.”
The Mother asked me, “Then what do you want to do?”
I said, “I only want to learn English. I do not want to learn any other subject any more — only English.”
For the Mother to hear that I wanted to learn English and give up French! She only gave importance to French in the Ashram. At the Ashram school, five days a week we studied French; English, two days; and Bengali, my mother tongue, only once a week. Even then, by the time I was fifteen years old I had become almost an authority on Bengali literature. Our Ashram library had hundreds and hundreds of Bengali books. I used to go and study privately. At the Ashram school, sometimes we had to study history and geography in French, and even mathematics in French. How difficult mathematics was! Of all the subjects, mathematics was my hostile enemy!
That was how my formal education ended. I have to confess that many times afterwards, I felt sorry. Then I started writing in English and some scholars and professors started appreciating my articles, my English poems and so forth, so I was consoled. My suffering ended a few years later. But the suffering of my sisters and brothers did not end. My eldest sister, Arpita, cried and cried when I gave up the Ashram school. Then she was so delighted and excited to hear that I would be going to Calve College. But her happiness did not last. Now, whenever I go to Pondicherry and pass by that College, I get such a nostalgic feeling. The whole building is in very poor condition, but when I look at it, I think, “That is where I was supposed to get a degree.”
Many years later, when the Ashram school started giving degrees and diplomas, my sisters literally begged me to go back to school. I said, “I left school so many years ago.”
All the time, man makes proposals. In our case it was to get degrees. Then God comes and says, “No, no, no!” We are tempted or inspired and then, when we move in that direction, God stops us. It is like my little dog Chela. When he is on the leash, we allow him to go forward to some extent and then we pull him back. It was not destined in our family that we get degrees. My mother’s prayer could not be fulfilled. We studied and studied, but degrees all went away. At least my brother Hriday got one degree, but he could have gone much further.
I am so grateful to my eldest brother. If he had not joined the Ashram, God knows what would have been my fate. It would have been totally different. I would have gone to Chittagong University, got a degree, this and that. But the Divine Mother allowed our whole family to come to the Ashram. In those days they did not make anybody permanent until one or two years had passed. Then they would see what kind of people you were. Our family came in March 1944. In three weeks’ time the Mother said, “The whole family is permanent.”
I am telling you this because some of you wanted to get degrees, but it was not destined. Your Guru wanted degrees, but God said no. Then God gave me inner degrees. Now so many professors at universities value me. Why? Because they see something spiritual inside me. When it comes to my weightlifting, there are bodybuilders with enormous muscles. But because the world sees that I am of a different type, it appreciates what I have done. It sees that I am a spiritual man who is all for peace. I do not need any other degree.
Note:
* Bon jamais means “never good” in French
Published in Live in the Eternal Now
A lecture by Sri Chinmoy
at New York University in New York
America’s fond child is New York. New York’s fond child is New York University. This evening I wish to offer my sincere affection, true admiration and humble dedication to you, O fond children of the New York University.
Desire is a wild fire which burns and burns and finally consumes us. Aspiration is a glowing fire that secretly and sacredly uplifts us, our consciousness, and finally liberates us.
Thirst for the highest is aspiration.
Thirst for the lowest is annihilation.Desire is expectation. No expectation, no frustration. Desire killed, true happiness built. Aspiration is surrender. Surrender is man’s conscious oneness with God’s Will.
As war brings the commerce of a country to a standstill, even so our tremendous inclination to the pleasures of ignorance brings all our inner spiritual movements to a standstill.
Already as things exist at present, our very birth compels us to be far away from God. Why wallow deliberately in the pleasures of the senses and move farther away from God? Indeed, to satisfy the imagined necessities of our human life and cry for the fulfilment of the earthly pleasures cannot but be self-torturing evil. But to satisfy God’s necessities, real and divine, in us and through us, is self-illumination.
Poor God, ill-lit men always take you amiss. They think that you are merciless. Yet when you fulfil their lecherous desires, they think that nobody on earth can surpass you in stupidity.
Now poor man, look at your most deplorable fate. In the apt words of Bernard Shaw: “There are two tragedies in life. One is not to get your heart’s desire, the other is to get it.”
Desire means anxiety. This anxiety finds satisfaction only when it is able to present itself before solid attachment. Aspiration means calmness. This calmness finds satisfaction only when it is able to present itself before the all-seeing and all-loving detachment. In desire and nowhere else abides the human passion. Human passion has a dire foe called judgment, the judgment of the divine dispensation.
In aspiration and nowhere else dwells man’s salvation; man’s salvation has an eternal friend called Grace, God’s all-fulfilling Grace.
Desire is temptation. Temptation nourished, true happiness starved. Aspiration is the soul’s awakening. The soul’s awakening is the birth of supernal delight.
A true seeker of the infinite truth never can gain anything from Oscar Wilde’s discovery. He says: “The only way to get rid of a temptation is to yield to it.” The seeker has already discovered the truth that it is only through high, higher and highest aspiration that one can get rid of all temptations, seen and unseen, born and yet to be born.
Wilde says something else and this is quite significant. “I can resist everything except temptation.” Needless to say, nobody blames him for that for temptation is a universal disease. For a mortal without aspiration, temptation is unmistakably irresistible. But a true seeker feels and knows that he can resist temptation, but what he cannot resist is transformation, the transformation of his physical nature, his entire consciousness in the bosom sea of Time. Of course, the transformation of his physical nature, his entire earthly consciousness — never did he resist and never will he. On the contrary, that is what he is on earth for.
Look at the strength of a bubble of desire! It has the power to encage our entire life for its absolute use. Look at the strength of an iota of aspiration. It has the power to make us feel that God the Infinite is absolutely ours. And something more, God’s infinite Love, Peace, Joy and Power are for our constant use.
The objects of the senses and man’s attachment to them are inseparable. But the moment they see the smile of God, they fail to admit their intimacy. What is more, they become perfect strangers.
Fulfil your body’s demands and you lose your self-control. Fulfil your soul’s needs and you gain your self-control.
Don’t desire vice. In refraining, you will possess something more valuable — self-control. What is self-control? It is the power that tells you that you have not to run towards your goal. The goal has to come to you and it shall.
The capital of the outer world is money, which very often changes itself into poisonous honey. The capital of the inner world is aspiration which eventually transforms itself into self-realisation.
The acme of human desire is represented by Julius Caesar: Veni, vidi, vici. (I came, I saw, I conquered). The pinnacle of divine aspiration was voiced forth by the son of God. “Father, let Thy Will be done.”
Passion’s slave is man. God’s child is likewise man. What do you want to be? God’s child, or passion’s slave? Choose. One selection leads you to utter destruction, the other to immediate salvation. Choose, you are given the golden and unconditional choice. Choose, choose you must. Here and now.
Published in AUM – Vol. 5, No. 1, 27 Aug. 1969
A lecture by Sri Chinmoy
in the Ross Building at York University in Toronto, Ontario, Canada
Dear sisters and brothers, two weeks ago I came to Canada from the United States. The seeker in me desired to offer its dedicated service to the soul of Canada. Today I will be offering the last of my sixteen talks. It is said that morning shows the day, and in our case it has proved to be so. Right from our journey's start, by the Infinite Grace of the Almighty, we have been able to offer our dedicated service devotedly and soulfully to the soul of Canada. Tomorrow I shall be leaving for America. The physical in me will go back to the States, but my loving heart will remain here in Canada. The soul of Canada has given me ample opportunity to be of service to her, and for that, again and again, I wish to offer my deepest gratitude from the inmost recesses of my aspiring heart.
Here we are all seekers. In the life of a seeker, aspiration is of paramount importance. Now, aspiration is a most complicated word for those who wallow in the pleasures of ignorance. But aspiration is something natural, normal and spontaneous for those who want to simplify their life. How can we simplify our life and, at the same time, receive God's boundless Bounty so that ours can be a life of complete satisfaction? The answer lies in the acceptance of yoga.
Yoga is a Sanskrit word that means union, conscious union with God. Now, there is a vast difference between conscious union with God and unconscious union with God. The seeker who practices yoga becomes consciously aware of his union with God. He constantly feels that he is of God and for God. An unaspiring person, on the other hand, does not know or care to know who his Source is or what his role should be here on earth in God's cosmic Game.
Yoga is love. We love God because He is all Love. We love human beings because we feel that God abides in each human being, and that we and they are sailing in the same Boat, the Boat of Love. We all have a destination, and this destination is perfect Perfection.
In India there is a well-established path of renunciation. Aspirants who walk along this path say, Neti, neti — "Not this, not that." What do they want from life? They want something abiding, something sempiternal. From the finite they want to go to the Infinite; from the mortal they aspire to reach the Immortal. These seekers are not satisfied with what they have or what they see around them. They want to live in the flow of the ever-transcending Beyond.
Now I wish to tell you an amusing anecdote: there were once two friends, an atheist and a believer. One day the atheist said to the believer, "Brother, I am so surprised at your renunciation. This world is full of pleasure, full of comfort, but you have renounced all of it! Just for God you have renounced all these enjoyments. You are really great." The believer replied, "If I am great, you are infinitely greater than I am. God is infinite Love, infinite Joy, infinite Peace — not only for me, but for the entire world. Look at your capacity for renunciation! You have renounced all this merely for the enjoyment of a few fleeting earthly pleasures. So your renunciation is far greater than mine!"
We know that there are millions of people here on earth who do not believe in the existence of God. But they do believe in something; they believe in negation. They believe that there is no God, no God whatsoever. Yet even in that 'no' we feel the presence of the living God. In their negation of divine Truth and Light, of God Himself, we feel an affirmation of our divine Beloved, precisely because we see in their negation the seed of faith — even if, right now, it is faith in their denial.
Now, in addition to the atheist, we have another friend, the agnostic. Our agnostic friend doubts the existence of God. He asks us, "Where is the proof? Prove God's existence, and then I will have faith in God!" Let us just ask him one thing: "Do you believe in anything?" He is bound to reply, "Yes, I believe in my body, in my mind, in my vital." Then we shall say, "Stay with your belief. According to our wisdom, your belief in your body is your belief in God, your belief in your mind is your belief in God, your belief in your vital is your belief in God. It may not be my God, but it is your God. I am so glad that you have faith in something."
In this world, sooner or later everybody feels the necessity of sincerity. Today an individual may try to fool the world, but tomorrow something within him, some inner urge, will compel him to be sincere, precisely because inside him Divinity does exist. Now, a doubter has faith in his body-consciousness, but he doubts the existence of God. I tell the doubter to have faith in his body. But there will come a time when the body will tell him that it cannot constantly satisfy him. There are many things that he wants from life which the body cannot give him. Naturally he will someday go to somebody else who will be able to give him satisfaction. The body will tell him, "I have tried my best to satisfy you, but my capacity is limited. Now please go to the soul. There you are bound to see and feel satisfaction."
The soul is the conscious representative of God, but the soul itself is not God. A child has wealth, but the source of the child's wealth is his parents. God the Father and God the Mother are the soul's parents. The soul, being totally illumined, tells the seeker who was formerly a doubter but who, with the grace of his own aspiring body consciousness, came to discard his doubt, "Come, I will show you my Father and my Mother. They are God the Father and God the Mother."
Now, in the spiritual life, there is another way to approach a doubter besides telling him to believe in the body. We can say, "Instead of doubting, just give a chance to your heart. Right now you feel that the highest member of your inner family is the mind. If the mind asks you to do something, you immediately do it. On rare occasions you may revolt, but most of the time the mind is your lord. Now give your heart a chance. It is a higher member of your family."
In order to know the reality, we have to approach it in a specific manner. If God is the Reality that we would like to experience, then we need to approach Him through faith and love. If we can develop faith, then inside this faith, divinity is bound to loom large.
Faith is for those who have consciously, soulfully, devotedly and unconditionally begun to walk along the path of Truth. Faith is of paramount importance in the life of a seeker. A seeker needs faith in his own life of aspiration and he also needs implicit faith in God.
The mother tells the child, "This is your father." Immediately the child believes. The mother tells him, "This is the alphabet and this is the letter A." immediately the child believes. "This is fire," she explains. The little child does not argue with his mother. Then, when he grows up, he understands for himself who his father is, what the alphabet is and what fire is. In the spiritual life also, we start our journey with faith and we grow with faith.
When a man of faith completes his journey, he has a special realisation. In the beginning, before his God-realisation, he thinks that he has worked very hard. He realises that his personal effort and God's Grace go together, but he feels that his effort brought about ninety-nine per cent of the result, and God's Grace perhaps one per cent. But when he realises God, immediately he comes to know that God's Grace did ninety-nine per cent and his personal effort did one per cent. And then, because he knows what God's Compassion and infinite Bounty did for him as a seeker, he comes to realise that even the one per cent of his own aspiration and progress was the result of God's Grace. In his immediate family he sees that there are individuals who are still wallowing in the pleasures of ignorance. How is it that he is fully awakened? It is the Grace of God operating in and through him that has made him realise God while others are still fast asleep.
There is a false yoga and there is a true yoga. One reason that many people are reluctant to accept yoga is that they have misconceptions about it. False yoga will tell us we have to enter into the Himalayan caves in order to realise God. False yoga will tell us that God-realisation can be achieved overnight. False yoga will tell us that if we offer millions of dollars to a particular spiritual Master, he will grant us God-realisation immediately. False yoga will tell us that we have to renounce everything — everything that we have and everything that we are.
True yoga will tell us that we do not have to go to the Himalayan caves in order to realise God. We will be able to realise God wherever we are, for God is realised in the heart. The heart is not only the best place for God-realisation, but the place. True yoga will say that God-realisation cannot be attained in the twinkling of an eye; it is a long, arduous process. True yoga will say that we do not have to renounce anything; we have only to transform. If we have night within us, we shall transform this night into Light. Many people are frightened to death when the idea of renunciation enters into their mind. But I wish to say that the people who are afraid of renunciation are bound to discover one day that there is no such thing as renunciation; there is only the transformation of ignorance into knowledge, of darkness into light, of earthbound frustration into Heaven-free Delight.
In order to get a Master's degree, which gives us only earthly knowledge, earthly wisdom, we have to study right from childhood for perhaps twenty years. Now, God-realisation is also a subject. When we realise God, what we achieve is Peace, Light and Bliss in boundless measure in our inner being. At that time, we are not dealing with limited knowledge, but with Infinity, Eternity and Immortality. Naturally it will take us many years, many incarnations to reach this supreme Goal.
When God wants to expedite our progress, He becomes the ever-compassionate Father and brings into our life a spiritual Master. When we first hear of a spiritual Master, immediately our human ego comes to the fore. "Why do I need a teacher?" it asks. "Can I not be my own teacher?" Now, this ego is ignorance. To learn something we always need a teacher. We can go to a bookstore and buy the texts that are studied in school, and we can study at home alone. But when we read these books without the help of a teacher, we are at times confused. We may feel that what we are learning is untrue or incorrect. So we go to a teacher for expert help and proper guidance. He convinces us of the truth of what we learn. In the spiritual life also, a teacher is of paramount importance. It is true that the first person on earth who realised God had no human guru. But we know that from time immemorial, all spiritual Masters have taken help from their predecessors.
Today we are students, but we will not remain students forever; someday we ourselves will be teachers. We shall realise the Truth as our Master has already done. If we are wise, we want to expedite our spiritual journey. We feel that time is a great factor. If we can achieve something today, we shall not wait for tomorrow. To go from New York to Canada, I chose to travel by airplane rather than car, because the airplane is much faster. After an hour's flight, I touched down on Canadian soil. Right after my arrival I started my journey, and I have been able to serve the Canadians according to my capacity in many cities during my two-week stay. In the spiritual life, we feel that speed is of tremendous importance.
The first and foremost goal for us right now is the realisation of Truth. Let us forget about the word 'God.' It often creates tremendous problems for us. But if we are very sincere, we cry for Truth. There is nobody who will deny the existence of Truth. We want to be sincere, and the proof of our sincerity is that we want to see the face of Truth. First we see the face of Truth, then we try to reveal the face of Truth and finally we try to manifest the face of Truth. The sooner we can attain to this Truth, the better, for the realisation of Truth is not the end of our spiritual journey. Revelation is necessary and manifestation is necessary. Only when we can manifest the Truth will satisfaction dawn in our life.
Madhuman me parayanam
Madhumat punarayanam"Sweet be my departure from home. Sweet be my return."
Published in My Maple Tree
Sri Chinmoy reads his poetry at a programme with Pulitzer Prize Authors at the United Nations in New York.
Listen to Sri Chinmoy reading his poetry.
There was a time
When the poet in me
Prayerfully desired to roam and roam
Inside my heart-garden.
The poet in me now sleeplessly cries
To clasp the flower-beauty
Of my heart-garden.
And before long, the poet in me
Will meditatively grow into
The nectar-fragrance-delight
Of my heart-garden.
Published in Twenty-Seven Thousand Aspiration-Plants, part 184, poem no. 18369