Q: Being “masters of our destiny” is mentioned in the article on the purpose of reincarnation. Does that include the two year old child in Haiti, born into extreme poverty and contracts typhoid, malaria and yaws and dies a horrible death? That child is the “master of his destiny” due to free will?

I simply do not grasp this.

It is quite simple, once you shake off the blindness of Western religion and come to understand the truth about the divine status of the Self, its absolute control over everything that happens to it in each lifetime, and the reality of karma–not only as an absolute law, but as a tool wielded by the evolving soul.

The sole purpose of the universe is the evolution of the individual spirit-consciousness. But the cosmos is not some kind of machine into which the spirit is dumped against its will, and subjected to a “sink or swim” situation. Rather, it is governed by very precise laws, all of which are being operated by the Self.

Our particular section of the universe is populated by people who, having made wrong choices (sankalpa), have come into conflict with the cosmos and its purpose. Just as it is not the fault of a wall if we bang our head into it, or the fault of a window if we fall or jump out of it, so it is with the world around us. When we touch fire it burns us–that is the law–but we are not being punished. We are experiencing the ultimately beneficial “mercy” of the universe which is using pain to warn us away from mistaken action.

Learning to turn things around

I have said that our life is fully under our control, and that is so. However, we have made a great deal of wrong turnings and fallen into the quicksand of ignorance and confusion. The resulting suffering is great, but the only remedy is for us to quit making foolish decisions and actions and rectify what we have already done to our detriment.

As with every other aspect of life, the Bhagavad Gita deals with this matter clearly and very concisely. Here is the relevant section:

“Arjuna said: Impelled by what does a man commit evil, even unwillingly, as if urged [commanded] by force?
“This force is desire, this force is anger; its source is the rajas guna. Voracious and greatly injurious, know this to be the enemy.
“As fire is covered by smoke, and a mirror by dust, as the embryo is enveloped by the membrane, so the intellect is obscured [enveloped] by this [i.e., rajas and its two forms of  kama and krodha].
“The knowledge even of the wise ones is obscured by this eternal enemy, having the form of desire, which is insatiable fire.
“The senses, the mind and the intellect are said to be its abode; with these it confuses [deludes] the embodied one, obscuring [or covering] his knowledge.
“Therefore, restraining the senses first, kill this evil thing which destroys knowledge and discrimination [intelligent understanding].
“They say that the senses are superior. The mind is superior to the senses; moreover, the intellect is superior to the mind; that which is superior to the intellect is the Self.
“Thus having known that which is higher than the intellect, sustaining the self by the Self, kill the enemy which has the form of desire and is difficult to conquer.” (Bhagavad Gita 3:36-43)

Most human beings have developed a form of schizophrenia in which the true Self and the body, emotions, mind, and intellect have become estranged by the arising of the negative ego which usurps the natural kingdom of the Self. Just as a person with multiple personality disorder is unaware of the “other” personalities, so it is with us.

Although the Self and the “lesser self” have become disconnected to a great degree, the Self is still fundamentally in command, and so it does all it can to awaken its alienated levels so reintegration can be accomplished–in the manner indicated by the Gita. Because of our present status, pain and suffering are usually the only things that get our attention. So yes, the baby is born in terrible conditions and suffers accordingly. Even though it may not understand on the conscious level what is going on, a subliminal conditioning is taking place that will eventually surface in a future incarnation. In the meantime, between lives the individual becomes aware of what is going on during material incarnation, analyzes it, and arranges its next birth(s) accordingly. Consequently only benefit results, however long it takes for that to become obvious to us.

Conscious evolution

There can be no end to this karmic dilemma without an intentional, conscious, and thorough restructuring of consciousness. And this is accomplished only through yoga, as it is the only way to follow Krishna’s instructions to Arjuna. This does not mean that the individual cannot bring about a marked degree of relief by other means, but until the knowledge of Yoga is gained the process cannot be completed and the freedom from pain made permanent. As the great Master Paramhansa Yogananda used to say: “Yoga is the beginning of the end.”

Further Reading:

• The Foundations of Yoga
• Introduction to Om Yoga

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A continuation of

Of the four grand objects of human aspiration—Purusharthas—viz., Dharma, Artha, Kama and Moksha, Dharma is given the foremost rank in the scriptures. Dharma alone is the gateway to Moksha, to immortality, infinite bliss, supreme peace and highest knowledge. Dharma alone is the primary Purushartha. Dharma is the first and foremost Purushartha. Through the practice of Dharma alone can you ever hope to achieve the crowning glory of all human endeavours, viz., Moksha which is the best and the highest of all desirable things.

Practice of Dharma leads to the perfect realisation of essential unity or the final end, the highest good, namely, Moksha. The practitioner experiences peace, joy, strength and tranquillity within himself. His life becomes thoroughly disciplined. His powers and capacities are exceedingly intensified. He realises that there is one underlying homogeneous essence, a living truth, behind these names and forms. He is transmuted into divinity. His whole nature gets transformed. He becomes one with the Eternal. He beholds Brahman above, Brahman below, Brahman to the right, Brahman to the left, Brahman in front, Brahman at the back, Brahman within, Brahman without and Brahman pervading the whole world.

Kinds Of Dharma

Dharma can be classified under two heads:

1. Samanya or the general, universal Dharma and
2. Visesha or the specific, personal Dharma.

Contentment, forgiveness, self-restraint, non-stealing, purity, control of senses, discrimination between right and wrong, between the real and the unreal, spiritual knowledge, truthfulness and absence of anger come under the general or universal Dharma. The rules of the castes and orders of life are specific Dharmas. These are the tenfold characteristics of Dharma according to Manu.

Dharma assumes various kinds: Sanatana Dharma (Eternal Law), Samanya Dharma (general duty), Visesha Dharma (special duty), Varnasrama Dharma (duties of Caste and Order), Svadharma (one’s own duty), Yuga Dharma (duty of the Age), Kula Dharma (duty of family), Manava Dharma (duty of man), Purusha Dharma (duty of male), Stri Dharma (duty of female), Raja Dharma (duty of king), Praja Dharma (duty of subjects), Pravritti Dharma (duty in worldly life) and Nivritti Dharma (duty in spiritual life).

Sanatana Dharma

Sanatana Dharma means the Eternal Religion, the Ancient Law. This is based on the Vedas. This is the oldest of living religions. Hinduism is known by the name Sanatana Dharma. What the Vedas alone declare to be the means of attaining the summum bonum or the final emancipation, is the Sanatana Dharma or Hindu Dharma.

The foundation of Sanatana Dharma is Sruti; Smritis are the walls; the Itihasas and Purnas are the buttresses or supports. In ancient times, the Srutis were learnt by heart. The teacher sang them to his pupils and the pupils sang them after him. They were not written in book form. All the sects, all the philosophical systems, appeal to the Sruti as the final authority. The Smriti stands next in authority to the Sruti.

Hinduism stands unrivalled in the depth and grandeur of its philosophy. Its ethical teachings are lofty, unique and sublime. It is highly flexible and adapted to every human need. It is a perfect religion by itself. It is not in need of anything from any other religion. No other religion has produced so many great saints, great patriots, great warriors and great Pativratas. The more you know of it, the more you will honour and love it. The more you study it, the more it will enlighten you and satisfy your heart.

India—The Home Of Religions

The religious history of the world tells us that from time immemorial, India has been the home of great sages, seers and Rishis. All the grand religious ideals that have moulded the character of men, the loftiest of ethics and morality that have raised human beings to magnanimous heights of divine splendour and all the sublime truths of spirituality that have made men divine and have moulded the spiritual ideals of nations and saviours of mankind, first arose in India. The spiritual horizon of India has always been illumined with the glory of the self-effulgent sun of wisdom of the Upanishads. Whenever there was any upheaval in any part of the world, the origin of this could be traced to the wave of spirituality caused by the birth of a great soul—a special manifestation of Divinity—in some part of India.

Hindus have had a culture, civilisation and religion millennia older than those of any other country or people. God did speak to the world through India’s Rishis, Yogins, Mahatmas, Alvars, prophets, Acharyas, Sannyasins and saints. Their teachings and Puranas are really inspired. God is the one Light and Truth from whom emanate the teachings of all faiths.

India is the home and abode of religions. It occupies the proud first place in religious devotion and godliness. It is famous for its Yogins and saints. The goal of India is Self-realisation or attainment of God-consciousness, through renunciation. The history of India is a history of religion. Its social code and regulations are founded upon religion. Minus its Yoga, religion and its regulations, India will not be what it has been for millennia. Some Hindus are still not aware of the distinguishing features of Sanatana Dharma. If every Hindu knew and understood what Hinduism is, the Hindus of today would all be gods on this earth.

May you all be endowed with the knowledge of Sanatana Dharma! May you all endeavour to protect the Eternal Dharma! May the secrets of Sanatana Dharma be revealed unto you all, like a fruit in the palm of your hand, through the Grace of the Lord! May the blessings of Rishis be upon you all! Glory to the Vedas and Sanatana Dharma! Glory to Brahman, the source for all Vedas and Sanatana Dharma!

Samanya Dharma

Every religion has a generic form or Samanya-Rupa and a specific form or Visesha-Rupa. The general form remains eternally the same. It is never changed by any circumstance whatsoever. It is not affected at all by changes of time, place, surroundings and individual differences. This aspect of religion is called Sanatana or eternal. That which changes according to the change of time, place and surrounding circumstances is the external aspect or ritual, of Dharma.

Samanya Dharma is the general Dharma or law for all men. Varnasrama Dharmas are special Dharmas which are to be practised by particular castes and by men in particular stages of life. The Samanya Dharmas must be practised by all, irrespective of distinctions of Varna and Asrama, creed or colour. Goodness is not the property of any one class, creed, sect or community. Every man should possess this virtue.

Fundamentals Of Dharma

THE VISHNU SAMHITA enumerates forgiveness, truthfulness, control of the mind, purity, practice of charity, control of the senses, non-violence, service of the Guru, visiting places of pilgrimage, compassion, simplicity, absence of greed, worship of the gods and the Brahmanas, and absence of malice as the ingredients of Samanya Dharma, the general law for all men.

THE MAHABHARATA enumerates the performance of Sraaddha or offering oblations to the forefathers, religious austerity, truth, restraint of anger, satisfaction with one’s own wife, purity, learning, absence of envy, knowledge of the Self and forbearance as the fundamentals of Dharma.

It is said in PADMA PURANA that Dharma proceeds from continence, truthfulness, austerity, charity, self-control, forbearance, purity, non-violence, serenity and non-thieving and that one should recognise Dharma by these ten factors. According to this Purana, bestowing gifts on deserving persons, fixing one’s thoughts on Lord Krishna, adoration of one’s parents, offering a portion of the daily meal to all creatures and giving a morsel of food to a cow are the characteristics of Dharma.

According to MATSYA PURANA, freedom from malice, absence of covetousness, control of the senses, austerity, celibacy, compassion, truthfulness, forbearance and fortitude constitute the fundamentals of Sanatana Dharma.

PATANJALI MAHARSHI, the exponent of Raja Yoga philosophy, recommends that ten virtues should be practised by all men. The first five are: Ahimsa (non-violence), Satya (truthfulness), Brahmacharya (celibacy in thought, word and deed), Asteya (non-stealing) and Aparigraha (non-covetousness). These constitute Yama or self-restraint. The other five virtues are: Saucha (internal and external purity), Santosha (contentment), Tapas (austerity), Svadhyaya (study of scriptures or recitation of Mantra) and Isvara-pranidhana (consecration of the fruits of all works to the Lord). These constitute Niyama or religious observance.

THE GITA enumerates the following virtues as Daivi-Sampat or divine qualities: fearlessness, cleanness of life, steadfastness in the Yoga of Wisdom, alms-giving, self-restraint, sacrifice, study of the scriptures, austerity, straightforwardness, harmlessness, truth, absence of wrath, renunciation, peacefulness, absence of crookedness, compassion to living beings, non-covetousness, mildness, modesty, absence of fickleness, vigour, forgiveness, fortitude, purity and absence of envy and pride. All these virtues are manifestations of the four fundamental virtues:

1. non-violence,
2. truth,
3. purity and
4. self-control.

All the above virtues come under the above four cardinal virtues. The virtues that are enumerated under the Noble Eightfold Path of Buddhism and the virtues prescribed by Lord Jesus in his Sermon on the Mount, also come under the above fundamental virtues.

The development of the divine qualities is indispensable for the attainment of Self-realisation. Brahman or the Eternal is purity. The Eternal cannot be attained without the attainment of purity. Brahman is truth. The Eternal cannot be attained without practising truth. Brahman is fearlessness. The Eternal cannot be attained unless you become absolutely fearless. Attachment to the body causes fear and Dehadhyasa. If only you become fearless, then the identification with the body will vanish.

You have rendered the heart harder than flint, steel or diamond through greed, miserliness, harshness and rudeness. You can soften it only through the practice of mercy, sympathy, charity, generosity, magnanimity, harmlessness, mildness, disinterested action and untiring service of the poor. You have made the heart crooked and narrow through hypocrisy, untruthfulness, backbiting and talebearing. You can expand it through the practice of straightforwardness, truthfulness, cleanness of life, alms-giving and non-covetousness. You have rendered the heart impure through lust. You can purify it through the practice of celibacy in thought, word and deed.

• Non violence

Ahimsa or non-violence is the most important virtue. That is the reason why Patanjali Maharshi has placed it first in Yama. Practice of Ahimsa must be in thought, word and deed. Practice of Ahimsa is not impotence or cowardice or weakness. It is the highest type of heroism. The practice demands immense patience, forbearance and endurance, infinite inner spiritual strength and gigantic will-power.

Ahimsa is a modification or expression of truth only. Satyam and Ahimsa always go together. He who is established in Ahimsa can move the whole world. In his presence, all hostilities vanish; lion and cow, cobra and mongoose, live together peacefully.

Hinduism, Buddhism and Jainism lay great stress on Ahimsa. Lord Jesus also has emphasised much on Ahimsa in his Sermon on the Mount. He says: “If anyone beats you on one cheek, show him the other cheek also.”

He who is firmly established in Ahimsa can hope to attain Self-realisation. He who practises Ahimsa develops cosmic love to a maximum degree. Practice of Ahimsa eventually leads to realisation of oneness or unity of Self. Such a man only can attain self-restraint. Retaliation—tooth for tooth, blow for blow—is the maxim, doctrine or principle of an Asura or a man of diabolic nature. This belongs to the beastly nature. To return good for evil is divine. Constant vigilance and alertness are needed in the practice of Ahimsa. If you are careless even a bit, you will be carried away by the force of previous wrong Samskaras and impulses and will become a victim of Himsa, despite your good intentions.

• Truth

Brahman is Sat or Existence-Absolute. Truth must be observed in thought, word and deed. If you are established in truth, all other virtues will cling to you by themselves. Harischandra sacrificed everything for the sake of truth. He lives still in our hearts. Yudhishthira was also devoted to truth. There is no virtue higher than truth. Practice of truth and Ahimsa constitute the crown and glory of ethical life. In the Taittiriya Upanishad, the preceptor says in his convocation address to the students: “Satyam vada—Speak the truth.” The world is rooted in truth. Dharma is rooted in truth. All religions are rooted in truth. Honesty, justice, straightforwardness and sincerity are only modifications or expressions of truth.

• Purity

Purity comprises both external purity and internal purity. Purity implies both purity of body and purity of mind. Purity of body is only the preliminary to purity of mind.

This body is the temple of God. It should be kept clean by daily bathing and clean dress. Cleanliness is a part of godliness.

The restriction in diet is best calculated to make the mind pure. Food exercises a direct influence on the mind.

Sattvic food makes the mind pure. Purity of food leads to purity of mind. Mind is only made up of the fine essence of food. As the food is, so is the mind.

You must be pure in thought, word and deed. Your heart must be as pure as crystal or the Himalayan snow. Then only the divine light will descend. Purity comprises such virtues as frankness, innocence, straightforwardness and absence of all evil thoughts. He who is endowed with purity will find it easy to tread the spiritual path.

• Self-control

You must have perfect self-control or self-mastery. Self-control implies both control of the body and control of the mind. Self-control does not mean self-torture. You must lead a well-regulated and disciplined life. You must keep all the senses under your perfect control. The senses are like turbulent and wild horses. This body is like a chariot. Mind is the reins. Intellect is the driver. The Atman is the Lord of the chariot. If the senses are not kept under proper control, they will throw this chariot into a deep abyss. You will come to ruin. He who keeps the reins firm and drives this chariot intelligently by controlling the horses (senses), will reach the destination (Moksha or the Abode of Eternal Bliss) safely.

Self-control implies self-sacrifice, annihilation of egoism, patience, endurance, forbearance and humility. Overcome Raga or attachment by Vairagya or dispassion. Dispassion will dawn in your mind if you look into the defects of sensual life such as birth, death, disease, old age, pain, sorrow, etc. (Mithya-Drishti and Dosha-Drishti). Overcome anger and hatred by Kshama or forgiveness, love and selfless service. Overcome evil by good. Return good for evil. Overcome lust by the practice of Brahmacharya and regular Japa and meditation. Conquer greed by charity, generosity and disinterested actions. Conquer pride by humility and delusion by discrimination and enquiry. Overcome jealousy by magnanimity, Atma-bhava and nobility. Conquer egoism by self-sacrifice, self-surrender, self-abnegation and meditation on the non-dual, eternal, self-luminous Brahman, the innermost Self, the Inner Ruler, the Immortal.

May you all attain eternal bliss and immortality through the practice of the cardinal virtues or the fundamental Dharma.

Silent adorations to the Lord, the Embodiment of Dharma, the Controller and Protector of Dharma and the Fountain-head of Dharma.

What is Dharma? Dharma is so called, because it holds; Dharma alone holds the people, etc. The word Dharma is derived from the root Dhr—to hold—and its etymological meaning is ‘that which holds’ this world, or the people of the world, or the whole creation from the microcosm to the macrocosm. It is the eternal Divine Law of the Lord. The entire creation is held together and sustained by the All-powerful Law of God. Practice of Dharma, therefore, means recognition of this Law and abidance by it.

That which brings well-being to man is Dharma. Dharma supports this world. The people are upheld by Dharma. That which secures preservation of beings is Dharma. Dharma leads to eternal happiness and immortality.

That which is Dharma is verily the Truth. Therefore, whosoever speaks the truth is said to speak Dharma, and whosoever speaks Dharma is said to speak the truth. One and the same thing becomes both.

Dharma includes all external deeds, as well as thoughts and other mental practices which tend to elevate the character of man. Dharma comes from the Divine and leads you to the Divine.

Definition Of Dharma

No language is perfect. There is no proper equivalent word in English for the Sanskrit term Dharma. It is very difficult to define Dharma.

Dharma is generally defined as ‘righteousness’ or ‘duty.’ Dharma is the principle of righteousness. It is the principle of holiness. It is also the principle of unity. Bhishma says in his instructions to Yudhishthira that whatever creates conflict is Adharma, and whatever puts an end to conflict and brings about unity and harmony is Dharma. Anything that helps to unite all and develop pure divine love and universal brotherhood, is Dharma. Anything that creates discord, split and disharmony and foments hatred, is Adharma. Dharma is the cementer and sustainer of social life. The rules of Dharma have been laid down for regulating the worldly affairs of men. Dharma brings as its consequence happiness, both in this world and in the next. Dharma is the means of preserving one’s self. If you transgress it, it will kill you. If you protect it, it will protect you. It is your sole companion after death. It is the sole refuge of humanity.

That which elevates one is Dharma. This is another definition. Dharma is that which leads you to the path of perfection and glory. Dharma is that which helps you to have direct communion with the Lord. Dharma is that which makes you divine. Dharma is the ascending stairway unto God. Self-realisation is the highest Dharma. Dharma is the heart of Hindu ethics. God is the centre of Dharma.

Dharma means Achara or the regulation of daily life. Achara is the supreme Dharma. It is the basis of Tapas or austerity. It leads to wealth, beauty, longevity and continuity of lineage. Evil conduct and immorality will lead to ill-fame, sorrow, disease and premature death. Dharma has its root in morality and the controller of Dharma is God Himself.

Maharshi Jaimini defines Dharma as that which is enjoined by the Vedas and is not ultimately productive of suffering.

Rishi Kanada, founder of the Vaiseshika system of philosophy, has given the best definition of Dharma, in his Vaiseshika Sutras: “Yato-bhyudayanihsreyasa-siddhih sa dharmah.” “That which leads to the attainment of Abhyudaya (prosperity in this world) and Nihsreyasa (total cessation of pain and attainment of eternal bliss hereafter) is Dharma.”

The Sole Authority Of The Vedas

The four Vedas, the Smriti texts, the behaviour of those who have entered into their spirit and act according to their injunctions, the conduct of holy men and satisfaction of one’s own self—these are the bases of Dharma, according to Manu.

In the matter of Dharma, the Vedas are the ultimate authority. You cannot know the truth about Dharma through any source of knowledge other than the Vedas. Reason cannot be the authority in the matter of Dharma. Among the scriptures of the world, the Vedas are the oldest. This is supported by all leading scholars and antiquarians of the entire civilised world. They all declare with one voice, that of all books so far written in any human language, the Rig-Veda Samhita is undoubtedly the oldest. No antiquarian has been able to fix the date when the Rig-Veda Samhita was composed or came to light.

The Changing Dharma

Just as a doctor prescribes different medicines for different people according to their constitution and the nature of their disease, so also Hinduism prescribes different duties for different people. Rules for women are different from the rules for men. The rules for different Varnas and Asramas vary. But, non-violence, truth, non-stealing, cleanliness and control of the senses, are the duties common to all men.

Dharma depends upon time, circumstances, age, degree of evolution and the community to which one belongs. The Dharma of this century is different from that of the tenth century.

There are conditions under which Dharma may change its usual course. Apad-Dharma is such a deviation from the usual practice. This is allowed only in times of extreme distress or calamity.

What is Dharma in one set of circumstances becomes Adharma in another set of circumstances. That is the reason why it is said that the secret of Dharma is extremely profound and subtle. Lord Krishna says in the Gita: “Let the scriptures be the authority in determining what ought to be done and what ought not to be done” (Ch. XVI, 24). The truth of Dharma lies hidden. Srutis and Smritis are many. The way of Dharma open to all is that which a great realised soul has traversed.

Dharma In Other Religions

All other religions also lay stress on Dharma. Buddhism, Jainism, Christianity, Sikhism, Zoroastrianism, Islam are all remarkably alive to its value. Plato, Socrates, Aristotle, Kant, Swedenborg and Spinoza are all striking examples in the interesting history of Western philosophy for the high pedestal on which they have placed morality, duty and righteousness, and adored them all as the only means to the attainment of the goal of life. Each religion lays greater stress on certain aspects of Dharma.

Next: Benefits of the Practice of Dharma

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“A city that is set on an hill cannot be hid.”

Yes, we will be clearly seen “down in the valley,” but that is because we are not in the misty flats below, but on the mountain of higher consciousness and life. To the outer eye two people may be walking along side-by-side, but the inner eye can see that they are miles–even worlds–apart. Similarly, the saints walk among all men, but never walk with them in the inner sense.

Many times I have seen holy people right in front of me, but I could tell that they were dwelling in another world. They were aware of me, but they were not “with” me. I understood that I had to pass over into their world if I would truly live. Most people spend their life trying to pull God and the holy ones down into their little world so they can get out of them what they want. Blessed are the few who seek to lift themselves into the “heavenly places” (Ephesians 2:6), to truly be with the holy.

Writing these words, my mind turns back over forty years to Sivanandashram in Rishikesh. In the morning satsang with Swami Sivananda, he would announce: “Kirtan by Swami Sivananda-Hridayananda.” Plying a little one-note sruti box, “Doctor Mother” would lead us in beautiful kirtan. Swami Sivananda would sit there in his chair with closed eyes, deeply absorbed within. The atmosphere would be so divine that I was sure the entire hall had been lifted up miles beyond the earth into a realm of divine life. (After all, the ashram was also known as “The Divine Life Society.”) It was a real shock to look out the open doorway and see the roofs and trees of the “outside world.” We were in heaven and on earth at the same time, foreshadowing the state of enlightenment in which the finite and the Infinite are lived simultaneously.

Until we reach that goal, we must do our utmost to keep our consciousness elevated through the japa and meditation of Om. Most important is the fact that the citizens of a city on the top of a mountain are not just tourists or occasional visitors. They live there. In the same way, we must dwell continually in higher consciousness, not just drop in occasionally. And this is possible through the japa and meditation of Om.

A further point. Jesus refers to us as a city–not a small group of isolated individuals. Sri Ramakrishna said that devotees of God form a caste to themselves. Throughout the world those who seek higher life form a great spiritual association, even if they are not aware of one another. In Kings 19:9-18, we find that the prophet Elijah thought he was the only one in Israel who had not forsaken the Covenant, but God told him that there were seven thousand (a great number in those days) who were true to Him.

In the seventh chapter of Judges we find a remarkable incidence of the spiritual power and effectiveness of devotees. Gideon had a large number of soldiers to repel the invaders, but God said that there were too many to win (!) and had Gideon pare their numbers down to only three hundred. And those three hundred routed the enemy without striking a blow. No wonder Jesus said to his disciples: “Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom” (Luke 12:32).

On the lamp stand

“Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven” (Matthew 5:15,16).

When “ripe” human beings see others living a higher life, they are attracted, and the ripest among them see the glory of higher consciousness and begin seeking it themselves. In this way, one lamp lights another, so to say. This is our purpose: not just to shine but to inspire others to shine as well.

Read the previous articles in this series:

• The Yogi as the Light in the World
• How a Yogi Can Change the World for the Better

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We are aspirants, hardly world-changing masters, yet through our continual invocation of Om we can change the world for the better. Wherever a person is invoking the supreme, ultimate Name of God, Om, God is present, making the invoker a presence of God in the world. Wherever he goes, God goes. Whether he walks through stores, drives down a highway, or sits somewhere in a forest, he shines in the world. It says later in the Bible, “Ye shine as lights in the world” (Philippians 2:15). So we see that the real benefactors of the world are those who fix their minds on God.

When we invoke the Pranava*, the Word of Life, Om, we are in touch with the entire field of creation, for it pervades all the creation. Therefore when Om is invoked, there is nothing in the whole cosmos that is not ultimately beneficially affected.

Swami Brahmananda explained that when you drop a rock in water, especially in a small pond, the waves go out to the side of the pond and then they come back and meet again in the middle. In the same way, he said, when the Name of God is spoken, it goes out like a ripple through the entire creation, and then comes back to us and blesses us. We speak of actions creating karma, but we forget that calling on the Name of God (both in and out of meditation) is the supreme karma, so that we create God-karma–God-consciousness karma–through japa* and meditation.

The lamp has no light of its own; the wick has no light of its own; the oil in the lamp has no light of its own; but when the fire is applied, then it becomes a source of light. God lights us, and it is God’s light that shines into the world through us. And yet it is our own light, as well.

We cannot hide or be hidden

“A city that is set on an hill cannot be hid.”

We have a grave problem at this point in time. The forces of ignorance and anti-spirituality have for a long time been dinning away at spiritual people that they are not supposed to be “fanatics” or “unbalanced,” meaning that they are to be unseen and therefore ineffectual. “Religion is a private matter!” they fume, while having no objection to openly foul talk and the expression of hatred toward “legitimate” targets–that is “free speech,” apparently denied only to the religious or spiritual. Attempting to coerce others into negative or foolish behavior and ways of thought is just fine, but to merely speak of spiritual matters is to be “extreme” and “trying to cram your ideas down other people’s throats.”

Don’t fall into the trap! Forget not the words we have just recently considered: “Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.” We are supposed to be visible and–yes–pungent. We are supposed to be annoying to the servants of the dark, because we dissolve their whole world of darkness by being what we are. If we are not infuriating to them, then we are not of the light. That is why Jesus said not long before this: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.”

The principle “as above so below” applies here absolutely. If something is going on in our higher levels it will manifest on our lower levels, including our outer life. Spiritual life manifests right here in this world. People may not be able to define or express it, but they will know “something is going on” with us. The positive ones will like and appreciate us (even if they cannot articulate their reasons for doing so), and the negative ones will wish we would go away or die, (even trying to make that happen). However we may be reacted to, we will be visible. The light that we are will reveal us.

Next: Living on the Mountain of Higher Consciousness and Life

Definitions of words in the text above from A Brief Sanskrit Glossary.

• Pranava: A title of Om, meaning “Life-ness” or “Life-Giver.” Om is the expression or controller of prana–the life force within the individual being and the cosmos.
• Japa: Repetition of a mantra.

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How different is the real Jesus of the Gospels from the pseudo-Jesus of the churches! That Jesus tells us we are sinners, deserving damnation–but he will save us from justice if we only “accept” him. Still, we will remain worthless and inclined to evil by our very nature. But see what the true Jesus says to us: You are the light of the world. We are the light, not just unto ourselves but unto the whole world. What an astounding statement of his belief in us.

We are not surprised when Jesus says that he is the light of the world (John 8:12; 9:5), but lifetimes of negative conditioning blocks our readiness to conceive of this truth in relation to us, much less accept it–and even less to dare to act upon it.

Yet, as already cited, in the first paragraph of his autobiography, Yogananda speaks of “the great masters who are India’s sole remaining wealth. Emerging in every generation, they have bulwarked their land against the fate of Babylon and Egypt.” The “salt of the earth” they have preserved India through the ages, and as “light of the world” the wisdom of all Masters throughout the world is shining “as the lightning cometh out of the east, and shineth even unto the west” ( Matthew 24:27).

This is to be our function, too, if we cooperate with the divine plan. We are to be the presence of the Christ just as was he. “God is light” (I John 1:5). When we link our conscious with God, the Absolute Consciousness, through the invocation of Om, then we, too are light. More, we become sources of that light as it shines from us into the world.

Om is the Light

Speaking of Om, the Word, Saint John tells us: “In him was life; and the life was the light of men” (John 1:4). It is the radiation of Om that evolves all sentient beings, bringing them to the level of human evolution and beyond.

Swami Vivekananda explains it this way: “The underlying reality of nature, soul, and God is Brahman; but It (Brahman) is unseen, until we bring It out. It may be brought out by Pramantha or friction, just as we can produce fire by friction. The body is the lower piece of wood, Om is the pointed piece and Dhyana (meditation) is the friction. When this is used, that light which is the knowledge of Brahman will burst forth in the soul” (Swami Vivekananda, Inspired Talks, Sunday morning, July 7).

The Maitri Upanishad (7:11) says: “Why is It [Om] said to be lightning? Because in the very moment of going forth [in repetition] It lights up the whole body. Therefore one should meditate with the Syllable Om, that boundless Light.”

Regarding Om the Narada Parivrajaka Upanishad, Upadesha VIII, states: “It is the Atma Jyoti [Light of the Self].”

“‘I’ denotes Om.…I am that which consists of Consciousness [Chit], I am Om. That is Ramabhadra, the supreme light. One should grasp the atman in the word ‘I’ [Om] and should unite him in spirit with Brahman,” says the Rama Uttara Tapiniya Upanishad.

Om as Light is not only Spirit (Purusha) but Power (Shakti). According to the Yoga Vashishtha: “She [Mahashakti] is known as Uma because She is the very essence of the sacred monosyllable Om.…Since She exists as a ray of light in one who has been awakened by the contemplation of the subtle inner vibrations produced by the sound of Om, She is known as Indukala [ray of the moon]” (Yoga Vashishtha 6:2:84).

Next: How a Yogi Can Change the World for the Better

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