HARVARD UNIVERSITY

DEPARTMENT OF HISTORY
CAMBRIDGE, MASS. 02138

Personal

ROBINSON HALL

October 10, 1973

Dr. Henry Kissinger,
Secretary of State
State Department
Washington, D. C.

Dear Henry:

I put in a call for you, but I can well understand that you have more important things to do than call me back. Still, I am off on a trip to Europe and did not want to go without expressing my anguish (much more than mere concern) about developments in the Middle East.

Henry, Israel needs two things: she needs arms now, especially that Russia is pouring in sophisticated equipment to make up Arab losses; and she needs peace afterwards. It is a terrible thing that no country but the United States is able and willing to help Israel in her peril--though this is not a new phenomenon in Jewish history.

I would like to come and talk to you about these things on my return two or three weeks hence. I hope by then the news will be good and we can talk about peace instead of war. In the meantime, we cannot let Israel down, not if we have any respect for decency and history.

As ever,

David Landes

CRITICAL CHOICES - WESTERN EUROPE

DAVID S. LANDES, DIRECTOR

5 BRYANT STREET
CAMBRIDGE, MASS. 02138
(617) 495-4317

October 4, 1974

Mr. Henry Kissinger
Secretary of State
Department of State
Washington, D.C.

Dear Henry:

I have taken the liberty of giving your name to
the Rockefeller Foundation in connection with an appli-
cation for a month's stay at the Bellagio Center. I'd
like some tranquility next spring to consider the con-
tributions of my collaborators in the West European pro-
ject and to draft an overview of the subject. I can
think of few places so ideally suited to this kind of
work.

The Rockefeller people are sympathetic, and my
guess is, they will never bother you. But in case they
do, I hope you'll say some good words about me and the
project. I'd be most grateful.

Incidentally I've given Nancy as a reference as well;
indeed I put her first. But I told the Foundation that
in the event they felt that she had a conflict of interest,
they might want to consult you instead.

HARVARD UNIVERSITY

September 5, 1975

Dear Henry,

I'm just back from two weeks on the West Coast, attending the International Congress of Historical Sciences and doing my best to give the Russians a hard time. They came singing the praises of détente and the spirit of Helsinki; but in their fear of greater cultural contacts, they offered the most retrograde manifestos of Leninist (they avoided the word "Marxist") dogma. A most unsavory crew.

But that's not what I'm writing you about. I just wanted to congratulate you on your masterly achievement in the Middle East. The big question of a general settlement remains; but all of us hope that this will bring it closer.

What's next on the agenda?

All good wishes,

THE SECRETARY OF STATE
WASHINGTON

November 22, 1975

Dear David:

Thank you for your letter.

I can hardly disapprove of anything you said about Pat Moynihan, except that you called him "your man." I must point out that Pat has never been anybody's man, let alone mine, which is precisely why he is having such a unique impact. I do not think the Africans really know what to make of him yet, but I do find it interesting that a number of these countries are beginning to show signs of recognizing their own special national interests, and are beginning to soften their absolute regional solidarity. This augurs well, for us, Africa, and the UN.

I agree it would be good if we could get together. Unfortunately, my schedule for the next month or so is even more packed than usual. Perhaps it would be better to try to meet early in the new year. If you are coming to Washington in the meantime, however, I hope you let me know in advance, so I will have a chance to try to arrange something mutually convenient.

It was good to hear from you.

Professor David Landes,
Harvard University,
Cambridge, Massachusetts.

HARVARD UNIVERSITY

ROBINSON HALL

November 6, 1975

Personal

Dr. Henry Kissinger
Secretary of State
Department of State
Washington, D. C.

Dear Henry:

One hears all kinds of rumors about your role in the Sunday purge. I prefer to hear the truth from your own mouth. In the meantime, let me say that, although Rumsfeld is an unknown, I never could have much faith in the judgment or loyalty of an apostate. That's just a personal bias.

I am happy for Nelson. The role of vice president in our country is not a particularly elegant or distinguished one--by the very nature of the post; and I was not happy by some of the political courtship he was compelled to engage in. I am sure he wasn't very happy either.

Your man Patrick Moynihan strikes me as uncommonly eloquent in word and deed. I am delighted with his denunciation of Amin (you may not be, but that's one of the penalties of being Secretary of State). I think what he said needed to be said, and I was interested to see how quickly the protests of some of the African representatives subsided. They complained that he was unfair in associating his condemnation of Amin with a reproach to the OAU; but by the very fact of making that point, they invited themselves to disprove Moynihan by disassociating the OAU from Amin; and this they couldn't or wouldn't, do.

HARVARD UNIVERSITY

ROBINSON HALL

January 9, 1976

Dr. Henry Kissinger
Secretary of State
Washington, D.C.

Dear Henry:

Please forgive this belated reply to your two letters
of November 22nd. One of them concerns Pat Moynihan, who
continues to perform in my opinion a salutary and necessary
task. It has been a long time since the United States was
last able to permit itself some of the rhetoric of righteous-
ness. And no one does it better than Pat. That must be
the Irish in him.

In the meantime I have been fascinated to note the
chorus of deprecation, coming not only from the Third World
countries, whence it is not unexpected, but from allies and
friends like Britain. Yet that should not surprise us
either. The days of British confidence and assertiveness
are long gone--at least so far as strangers and potential
adversaries are concerned. Britain's strictures are re-
served these days to those who won't punish her for her
excesses. Is there something about third class status that
leads nations to substitute pieties and homilies for courage
and action? And what are we in the United States to do?
Behave like the French, who according to latest report,
were afraid to ask Algeria to extradite that suspected
Venezuelan terrorist and murderer of two French policemen,
lest they impair their oil negotiations. Isn't it wonder-
ful to contrast the courage of these countries vis-à-vis
the United States and their pusillanimity with lesser nations?

Your other letter deals with that paper I sent you on
food and population. I should like to believe you didn't
compose it. Who ever did obviously did not understand what

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the paper is all about. Among other things, it is not an
attack on the use of politics to deal with expanding popula-
tion and food shortages; it simply points out that the pur-
suit of "politics as usual" is an obstacle to these goals.
I am sure that you would not confuse what I mean by "politics
as usual"--and which I spell out in the paper--with the neces-
sity and possibility of political efforts to solve these
problems.

As for your UN Special Session speech and the conten-
tion that there can be no real or lasting power "without
consideration for the needs of others," I think that sort
of thing is very well suited for the UN--even if it doesn't
earn us any brownie points with most of the delegates to
that unnatural parliament.

David Landes
(Dictated by Professor
Landes, signed in
his absence)

HARVARD UNIVERSITY

Confidential

ROBINSON HALL

February 11, 1976

Dr. Henry Kissinger
Secretary of State
Washington, D. C.

Dear Henry:

I must say that I am unhappy to see Pat Moynihan squeezed between Scylla and Charybdis. He was, I feel, one of America's great natural resources, a prime asset of the Administration in an election year, and now he will be confined to a forum too small for his talents.

I have been following for some time now the quiet and not so quiet efforts of his apparently numerous adversaries to bring him down--ranging from that so-called British friend, who evoked nothing so much as Britain's proud days in the thirties, to such journalists as Reston and Kraft, who have been doing their best to damn him with faint praise. What foolish, tiny people! At a time when the shoddiest tyrannies around the world exploit our sense of guilt, we finally found some one who could give proud expression to our virtues and return shaft for shaft, and even more. So the boys in striped pants tremble--the German word is better: zittern--and they pass the word along that this oversized leprechaun is really too much. I am convinced that history will have another judgment.

May I urge you, now that you've lost this valient standard bearer, to take up the cudgels that he's dropped (though I can't believe that he'll stay silent for long). You yourself have been happily outspoken on more than one occasion--and that with reference to both our closest allies and most powerful adversaries. I think the UN could also use your attention. It may be a theatre of the absurd, but it has served too long as the sounding board for unopposed anti-Western and anti-American sentiment. I think nothing could be more mistaken than to assume that these calumnies and islanders are beneath contempt and not worth replying to.

- 2 -

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Nothing is more dangerous than to allow lies to become the givens of public discussion. This is in the long run the objective of these assaults: to stereotype us as villains, so that whatever we do is defined in advance as wrong or evil.

You are aware as no one else, how much American power and prestige have declined in recent years. We still have great material strength, but our moral force is much diminished, at home as well as abroad. The kind of thing that Moynihan was doing was directed not only to the outside, but to Americans as well; and their response indicates how much we need this kind of reassurance. You're going to have to replace him, and if you don't find the right person, you yourself should take up some of the slack.

P.S. It was delightful having you to lunch. Everyone agreed that it was pleasant as well as stimulating; and as usual, even those who customarily disagree with you were won over by your logic. But as you noted with reference to the Senate, how long before the effects wear off?

Suite A • 5902 Jonesboro Road • Morrow, Georgia 30260 • 404/361-2896 • 404/434-2328

Golden House Publishing, Inc.

May 14, 1976

The Honorable the Secretary of State
Office of Secretary of State
Washington, D. C. 20013

My Dear Mr. Secretary:

Enclosed please find a complimentary copy of our
publication, "Outstanding Americans", in which your bio-
graphical sketch appears on page 97.

We are also enclosing complimentary copies of our
other publications, "When Sorrow Comes", "Thinking of You"
and "Bless This Home".

Our prayer for you is for strength and guidance in
your undertakings.

PAUL M. LANE
77 ROBERTA DRIVE
TORONTO, ONTARIO, CANADA M6A 2J8

October 29, 1973

The Honourable G.V.Ramakrishna
Minister of Economic Affairs
Embassy of India
Washington, D.C.

Dear Honourable Sir:

Further to our meeting at the Carlyle Hotel in New York city on Thursday, October 25, 1973 at 9:45 a.m., please find enclosed a resume on Revered Dadaji, Dr. Dinshah K. Mehta, and the booklet entitled Seven Principles of Right Surrender. These two pieces of literature, along with the Needs of Life booklet, given to you by Mr. Behram Irani and myself, will give you the right information for presentation to His Excellency Ambassador Kaul in Washington, D.C., November 2, 1973.

To bring you up to date, you will be pleased to know that Mr. Behram Irani and myself have met with the Honourable Mitchell Sharp, Minister of External Affairs in Canada, in Toronto, on Saturday, October 27, 1973. Mr. Sharp has accepted the same three pieces of literature for further consideration, and has informed us of his scheduled meeting with Dr. Kissinger in Ottawa, in early November. It is therefore imperative that Mr. Kaul transfer this information to Dr. Kissinger for his consideration for the November meeting in Ottawa.

We wish to emphasize that it is most crucial for Mr. Irani and myself to meet briefly with Dr. Kissinger, prior to the meeting in Ottawa. We stress that this meeting is only on a personal basis, and we will make ourselves available at the convenience of Dr. Kissinger.

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about

Revered Dadaji

Dr. Dinshah K. Mehta

Dr. Dinshah Kaikhushroo Mehta, affectionately called Dadaji (Elder brother), is the Founder-Chairman of the Society of Servants of God.

Revered Dadaji is well-known in India and abroad for having introduced and established Nature Cure as a System of Medicine and as a Way of Life in India on modern scientific lines.

Two of the three world renowned 21-day fasts of Mahatma Gandhi were managed by Revered Dadaji on Nature Cure lines. Mahatma Gandhi, who had wanted to live the full span of life of 120 years but was not confident of doing so, took a Course of Treatments from him in his Nature Cure Clinic and Sanatorium at Poona, in the year 1945. After that, he confidently remarked: "I shall now live for 120 years." It was only after the partition of India that

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Mahatma Gandhi's heart was broken, and he wrote to a friend in a letter in Hindi to the effect:

"... I no longer crave to live for 120 years,—as I once did,—and I have sent in an application to God that He call me soon. You do not know how much agony I have had to undergo to make this decision. The leaders who used to listen to everything that I said, after coming to office, have started disrespecting my ideal. They call it the derangement of old age. What I say is being scoffed at. It seemed to me therefore that it would not be proper to stay here.'*

Among the other patients who took Nature Cure Treatments under Revered Dadaji were men and women of eminence including Sir Stafford Cripps, Mohamed Ali Jinnah, Sardar Vallabhbhai Patel, Gulzarilal Nanda, Morarji Desai, Jairamdas Daulatram, Jai Prakash Narain, J.R.D. Tata, Kaka Kalelkar, Nawab Fakhr Yar Jung, Balkoba Bhave, Jehangir Jassawala, Lady Isobel Cripps, Her

*More details of this letter have been published in the Society's periodical *Living Truth*, Vol. I No. 2.

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Highness Mother of the late Agha Khan, Sarojini Naidu and Rajkumari Amrit Kaur.

In the year 1945, Revered Dadaji made a deed of settlement establising the All India Nature Cure Foundation Trust in Poona with Mahatma Gandhi as a Founder Co-Trustee and Chairman for life. To this Trust, he assigned and transferred his freehold land and bungalows at Sinhghad, his leasehold rights over the premises in Poona and all his equipment and articles. This is the only Registered Nature Cure Trust, the Deed of which was signed by Mahatma Gandhi as a Founder Co-Trustee and Chairman for life. The Uruli Kanchan Nisargopchar Ashram Trust emerged out of this parental Trust.

From that time onwards, Revered Dadaji's Nature Cure Clinic and Sanatorium at Poona became a permanent home of Mahatma Gandhi, until the latter was called away to Noakhali to heal the wounds of the suffering humanity during the period preceding and succeeding India's Independence. With Mahatma Gandhi went Revered Dadaji, leaving his work to be carried on by others. Today, Revered Dadaji is one of the few closest living associates of Mahatma

4

Gandhi—an associate with whom the Father of the Nation liked to share his innermost thoughts.

When Revered Dadaji was seven years of age, it came to him from within: "**The purpose of life is perfection**". This thought enabled him to build a perfect body and then a perfect mind, both of which have since become the instruments of his perfect soul in the Service of God. Physical culture, muscle-control, athletics, outdoor exercises, riding, statue-posing—specially posing like the famous Greek statues—motor cycle and motor car racing and fast touring, hunting—specially of panthers and tigers who terrorised the villagers—were among his earlier activities.

In the year 1936, during a fast lasting for 50 days, Revered Dadaji got definite and unmistakable spiritual experiences, which he refused to accept, being an agnostic at that time. Then followed 17 long years of inner struggle. Ultimately, on November 8, 1953, the "Doubter" was converted; the human mind surrendered to the higher Divine Mind, and he accepted to follow strictly the Divine Guidance received by him from the higher planes of consciousness. There are several written records of his doubts

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and how they were resolved, which when made public, will help many a mind groping, searching and seeking for Truth.

In the year 1955, the Society of Servants of God was registered in India under the Registration of Societies' Act XXI of 1860 to fulfil, among other things, the following three missions entrusted to Revered Dadaji :—

1. To help people to realise the Divine Self within,

2. To introduce and propagate spiritual values in all walks of material life including economics, politics and society in general, and

3. To bring about the unity in the diversity of religions.

The Society has friends and associates in other countries including Germany, Israel and America. In Germany, there is a registered organisation called "Amici Societatis Servorum Dei" (Friends of the Society of Servants of God).

The missions of the Society are being fulfilled not so much through words as through works, particularly through organisational activities.

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Already, among others, the Society has started two economic organisations. One of them is a private limited company—the N.C. Corporation Pvt. Ltd.—dedicated to the introduction of spiritual values in material walks of life. The other is a Bank—the Needs of Life Co-operative Bank Ltd.—dedicated to the Needs of Life movement, which is an offshoot of the second mission of the Society. Both these institutions are non-profit-sharing. Shareholders do not get any dividends. The profits are made for fulfilling the missions, movements and objects of the organisations.

These two institutions are the seeds that the Society has already sown of a unique and wonderful economic movement. Under this movement, economic institutions are established to earn not merely for a group of individual shareholders but for the nation and the humanity as a whole, in keeping with spiritual principles and laws and the rules of conduct and systems emanating from these principles and laws.

Revered Dadaji teaches us how, whatever work we are doing, whatever religion we find overselves in, whatever situation we are placed in, through that very work, through that very religion,

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through that very situation, we can grow step
by step towards the Realisation of the Absolute,
beginning with the Realisation of the spark of
the Absolute which is within each one of us. In
business, in economics, in politics, in social and
humanitarian work—in fact, in all the walks of
material life—he shows the way of life leading
to the peace that surpasseth understanding
and ultimately towards the Goal of the Life
Eternal.

Very often, our finite, relative mind wants to
contain the Absolute in the finite. This leads to
discursiveness and dissection of the Absolute
and creates conflicts between different groups of
people who accept some aspects of the Absolute
and reject others. Thereby, they also build
veils in their minds which stop them from
growing higher in their consciousness. To avoid
such situations, Revered Dadaji gives the three
following principles which can be practised by
everyone in any walk of life :—

1. Accept whatever is acceptable, but do not reject what is not acceptable.

2. Do not lower Divinity to the level of relativity by discussions and discursiveness.

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### 3. Do not break off, nor break down but break in by Right Surrender.

In the early days, the minds of the men not being so developed the avatars, the prophets and the messiahs of the ancient times used stories, metaphors and parables to explain the eternal truths. These are dismissed as legends and myths by the scientific minds of today, and God is kept confined to religiosity in a temple, a church, a mosque or other places of worship. The goal of The Religion leading unto spirituality is lost sight of.

Revered Dadaji says: "Truth that is God is no God if He is not All-Pervading. He pervades universally—even in hell. Therefore, He pervades in all walks of life—spiritual and material including politics, economics and society in general. Only, because we human beings do not give Him the leadership of our life, He sustains us but does not lead".

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# INTRODUCTION

All scriptures have emphasised the importance of Surrender for realising the Divine Self within. Every manifestation in the universe is based on some law and not mere desires, however well meaning they be. Surrender too, if not done in keeping with the laws governing it, becomes a mere desire. Honesty of purpose and zeal are not sufficient to make it effective if the principles behind Right Surrender are not followed.

Concisely put, the Seven Principles of Right Surrender are as follows:—

## 1. ENTITY:

(a) Select one and only one Entity to and through whom to surrender.

(b) Give that Entity a form.

(c) Let that form be fixed, not changing.

(d) Let there be one teacher to interpret the teaching of that Entity or other High Beings. Failing a teacher, let your conscience—which should not be static, but should grow step by step—be your teacher.

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(e) Raise up your consciousness to a super-wakeful stage and watch your thoughts come and go. Do not fight with them, nor try to push them out of your mind.

2. **HUMILITY:** Have utter humility before your Entity.

3. **ATTACHMENT:** Transfer your attachment from all things, thoughts and persons to your Entity without trying to detach your consciousness from anything.

4. **SURRENDER:** Surrender all your thoughts and desires whatever they be to your Entity.

5. **SILENCE:** Do not give expression in words or action to the disturbing thoughts and emotions that arise. Live in the thoughts in Living Silence.

6. **FORTITUDE:** Bear with courage and fortitude the pain that is caused by living in the Living Silence.

7. **FAITH:** Cultivate belief amounting to conviction leading to faith that as you follow the first four principles, right surrender will and must become effective and your thoughts will get purified, unified and emptied ultimately raising your consciousness by a step a time, each step leading towards the ultimate MUKTI or liberation.

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Details of each of these Seven Principles of Right Surrender along with some other relevant principles are lucidly and systematically explained in this book.

This precious gift was given by Revered Dadaji, Dr. Dinshah K. Mehta, the Servant of Servants of God to the members and associates of the Society in the form of a discourse at the premises of the Society at Mayfair, 34, Little Gibbs Road, Bombay-6 on July 15, 1967. The Discourse is reproduced in the following pages for the benefit of humanity.

These Seven principles of Right Surrender have come as a revelation from the higher planes of consciousness and are a gift of God to humanity through our Society.

We now reproduce in Dadaji's own words the transcription of the discourse on the Seven Principles of Right Surrender.

—Editor.

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# THE LAW

While tuning this mind with the Mind that guides this mind at the level at which thoughts can be put in words understandable by men in general, the thought arose in this mind:

> Will Divine wills to be all, through all,
> Yet not all in all until ultimately. This is Law.

## OMNIPOTENCY OF THE DIVINE

If we examine this thought in detail, we see the omnipotency of the Divine. If the will of a creation is one with the Will Divine, the Will Divine works through the creation, but if the creation's will is contrary to the Will Divine, the Will Divine does not work through such a creation until as a last resort. Even though the Will Divine is omnipotent and omnipresent, freedom of will being a part and parcel of His creation, His Will is subservient to that of His creation except as a last resort. This is an important aspect for today's talk on the "Seven Principles of Right Surrender."

The other aspects of the Divine Will are understandable, though it is not very easy to know them by direct knowledge. Not with our human minds can we know that the Will Divine is within all of us. He is also all in all and is working out through all but

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not until ultimately, unless our will is in tune with
His Will.

## SURRENDER OF THE DIVINE

It is important for us to know that even the omnipotent Divine Will surrenders itself to the will of His creations. That Will is not all in all at a certain stage of its manifestation. It is in all, it is all, because all that is created is of and from the Divine Will; but it is not all in all. The Divine Will is not always asserting.

There is a state where even the Divine Will becomes subservient to the will of the creation. The very Divine surrenders His Will to our will! Can there be greater humility? The omnipotent Will from which all creations become, the Will which will always be omnipotent till eternity, gives us all the freedom to express our will until such time as the expression of our human will upsets the balance of the Divine Will in manifestation due to our will clashing with that manifestation. Then, the Divine Will asserts; then, the omnipotency of the Divine Will must prevail. Otherwise, all creation based upon His Will would be shaken, even blasted. In the interest of the greater good, the Divine Will ultimately prevails.

This part of the Law is possible for us to understand with our human intellect which is a pin-point in the Universal Intelligence.

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This is a very important lesson to learn that even God the Omnipotent Creative Principle surrenders His Omnipotent Will to the small stupid human mind to such a great extent that until the human will upsets the balance between His Will and the collective will, until then, He does not assert His Will. Can we not at least take a lesson from that? What a great principle this surrender is! Are we worthy of such surrender on the part of the Divine? Nevertheless, it is so. It is the Law.

Yet, how often do we assert our will upon others, even upon the very Divine Creator, blaming Him for the suffering started by ourselves? Our suffering is a result of our human mind which wants everything the easy way. We want our own wishes and desires to be fructified in the way we like. If they do not get fructified, we blame even the Creator.

## SURRENDER THE SMALL SELF TO KNOW THE DIVINE SELF

If we can understand this Law, we shall be able to appreciate what a great principle "self-surrender" is—the surrender of our small self to the Divine Self within us. In order to know the Divine Self within us, the spiritual Masters have shown the way of surrender in different ways. The principle of surrender is mentioned in every scripture—Gita, Gatha, Bible, Koran, Buddhist scriptures.

The very first principle for one who wants to accept Buddhism is: "Buddham sharanam gachami" (I

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take refuge in the Lord Buddha). This is the most
important surrender, the other two sharanams are of
less importance. They are: "Sangham sharanam gach-
ami" (I take refuge in the sangha of the Buddha). The
sangha of the Buddha is the spiritual family of the
Buddha, the sangha of the bhikshus, the real bhik-
shus, not those who merely claim to be bhikshus of
the Buddha. Those who merely put on the Buddhist
robe are not necessarily the real bhikshus. In ordinary
clothes, there are people who follow the Buddha
more in the spirit and the letter than many in the
robe. All the same, those in the robe, particularly in
the Therawada—the Hinayana school of Buddhism—
are under some control of the higher heirarchy of the
sangha in keeping with what is called the Vinaya.
Such sanghas are in Thailand, Cambodia and some of
their neighbouring countries to an extent, but Thai-
land has preserved the tradition of Therawada Hina-
yana. The third surrender is: "Dhammam sharanam
gachami" (I take refuge in the teaching, the Dhamma,
of the Buddha). The second and the third are sub-
survient to the first: 'I take refuge in the Buddha'.

In every religion, the principle of surrender has
been given a high place. In the Srimad Bhagwad Gita,
Lord Krishna has shown many ways to grow towards
Mukti (Liberation), but has given the highest value
to the path of surrender. Says He: "Surrender all
unto Me and I shall do the rest".

One of the many stories based on the principle
of surrender is that of Dropdi told in the Mahabharat.

9

Dropdi was being denuded in full court as a result of the conditions agreed to between the Kauravas and Pandavas in the gamble which the latter had lost. None present in the whole court could, therefore, help her, and she prayed to Lord Krishna. However, as long as she continued to cling to the last bit of her Sari (dress), Lord Krishna was helpless. Ultimately, when surrendering completely to Krishna, she gave up her hold on the last bit, piles of saris rushed to her rescue. Her victors found it impossible to denude her as she seemed wrapped in an endless sari. This is an actual fact; it is also symbolic of the principle that when we surrender all that we have and all that we are, body, mind and soul, we see the miracle of the working of the Divine Mind. If we surrender with reservation, what we get is the result of our will clashing with the Divine Will.

## SURRENDER IS NOT SUBMISSION

Remember, surrender is not submission. Submission is forced upon the weaker by the stronger; surrender is voluntary. You have the power to resist the will of the other, yet you surrender to the higher will. It makes all the difference between surrender and submission. Surrender is voluntary; submission is compulsory.

## PRINCIPLES ARE INEXORABLE

I have given you this preliminary idea to enable you to understand what a great principle self-surrender is.

10

der is. Principles are inexorable. Irrespective of the fact whether we know them or not, whether we accept them or not, they go on working. Even when God Incarnate descends into the matter that is human body and human mind, He must follow the laws governing the human body and mind.

It is impossible to go against a law without being hurt in some way or the other. True, there are times when some laws are transcended, but only with the help of the higher laws. For example, the law of gravity acts even upon an innocent child falling from a height. It will act upon those who know the law as well as those who do not know the law. To the law, knowledge or ignorance of a human being makes no difference. Yet, we daily see aeroplanes and rockets flying. Although seemingly against the law of gravity, in actual fact, the lights are effected not by breaking the law, but by making use of the higher law of aerodynamics which transcends the law of gravity. In the same way, there are some incarnate beings who have been given the power to manifest some higher law, and even though it may seem that they are going against the existing laws meant for all matter including human beings, they are in fact following the higher law. This is important for all of us to know.

## SEVEN PRINCIPLES OF RIGHT SURRENDER

Now, coming to the "Seven Principles of Right Surrender", if people would follow them in the right way, they would grow to know the deeper basis be-

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hind them and would find themselves in what is called
right mindfulness leading to right meditation, and
ultimately to *Samadhi* or *Moksha* or *Nirvan*. How-
ever, the human mind is so foolish that it wants to
have the end product as quickly as possible, not
knowing that there are definite laws to be followed
in order to reach any goal, internal or external.

Internal goal is *Nirvan* or *Moksha* or *Mukti* or
*Fanna* or realisation of the Divine within, by what-
ever name one may call it. External goal can be any
of the various manifestations that men are after, the
things of life that appeal to them. These things can
be human beings or other than human beings that
we are attached to — our country, our people, our
family. All of them are externalised aspects of the
Divine Law. Even these can be obtained only when
one follows the law concerning them. Many do not
want to follow the law, but want to jump into things.
They want to get the fruit and the flowers without
taking care of the root of the tree and certainly with-
out bothering about the principles behind them.

For realising the internal goal, these Seven Prin-
ciples of Right Surrender are fundamental and basic,
and I shall try to explain them as best as possible
during this short period. If we follow them, then
alone we succeed; and succeed only step by step. It
is not possible to fly into the goal which is Divine.
One has to climb a step a time, and climbing one step
is good enough. That step is not only towards the
ultimate *Nirvan*, but is a *Nirvan* for us. That step it-

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self is a Mukti for us. Then will come the next step
and the third step and so on.

THE FIRST PRINCIPLE: THE ENTITY

The first of these Seven Principles is: Select the
one to whom and through whom you want to sur-
render all that you have and all that you are, body,
mind and soul.

Remember, "the one" is important. Do not select
more than one. It is a great mistake to think, as many
human minds think, that all the great beings are the
same to them. First of all, how can one say they are
the same? If one knows that they are the same, then
one knows everything, but many just conceptually
accept this idea because somebody has said so, or be-
cause they come to the conclusion by their own
superficial logic that all these high beings, in what-
ever form, are the same. They are the same and yet
they are also different. Just as the Christ has said
"He that hath seen me hath seen God", but He has
also said: "My Father is greater than I". There is a
difference. Even though they are the same, there is a
difference in the spiritual heirarchy. Buddha has also
said: "I am not the first Buddha. Before me, there
have been many" (He mentioned at least five) "and
after me, there will be Buddhas—the next one will
the Maitreya Buddha — and also many Arahants."
Arahants are also Buddhas in one sense, but they
reach the Buddhahood by following the teachings of
the Buddha, whereas the Buddha follows only the

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teaching that comes to him from and through his innermost self. The Buddha has no guru; the Arahants have the Buddha as the guru.

Similarly, there is a whole heirarchy in the spiritual kingdom. There is no equality. In the kingdom of God, there is no democracy as we understand it. God is at the helm and all must follow the Divine Will. We talk glibly of Ram Raj; we do not talk of the "Janta Raj" as the goal. In "Ram Raj," "Ram" does not mean merely the son of Dasarath, but the Eternal Ram whom we call by different names. "Ram Raj" implies Ram at the helm. We must accept the fact that the Divine Kingdom does not ascend from the bottom to the top; It descends from the top to the bottom. We have to follow the Divine Will as it filters down to us through those who are nearest to Him. Otherwise, our small finite mind, less than a pin-point in the universe, will not be able to bear the infinite light of the Divine and will be shattered. That is why, in His infinite compassion, He filters His light of Wisdom through those who are nearest to Him and ultimately through those who are nearest to us and our human mind.

We must select one and only one Entity to grow through, and not more than one. Of course, in the spiritual heirarchy, there are many. As has been said in all religions, those nearest to the Creator Principle have been the Seven First Created Ones, the Arch Angels, the Sons of God as one may say in the true sense, and out of them, various emanations of crea-

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tions have occured, both spirit and material. We can go out of a prison cell through one door only even though the cell may have many doors. If you try to go out of the cell from more than one door at one time, you will crash against the wall in between. Even rationally, we can understand that we can grow to know the Divine through one door and one way. Only one door and one way should you follow till you grow to know by direct knowledge what the High Beings are and how they are the same and yet different.

Therefore, select only one such Being, one such Entity. Some may think; "Why should we select any Entity? God is no person, God is everything." Alright, if you want to select God in a form other than that of a person, you may do so, but you will get into difficulties. The fact is that even if God is everything, He is also person. We have talked in the past about the *Purusha* and the *Prakriti* aspect. We have seen that from That which is Nothing—the First Source of the Creator Principle—the Creator became, and out of that, spiritual and material creations came into being. After eons and eons, on our earth plane the creation became man. In our Vedic Shastras we read of *Avatars*, the ten *Avatars*. It is said that, at one time, the Avatar was the fish; at another time, the tortoise, and so on, but not a man till ultimately. The last was the perfect man. This means that at that particular stage of evolution, the fish, the tortoise etc. was the highest creation on earth. The Divine Creator Principle has ultimately evolved into the man. There-

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fore, to grow into the Source of sources, why not accept as the door and the way the one who is nearest to us as men?

If you think: "Let me select only a point or a triangle or a circle", you may try but it will put your mind into vicious circles, more so, because you have started a thought form of your own without any backing of the thought forms of those who have outgrown from the imprisonment of the finite mind into the infinite.

So, accept a personality that appeals to you—God in the human form—whoever it be that appeals to you. There have been Divine Beings in human form who have utilised the human life to show the way to liberation, who have descended from the highest of the high. Some may select Krishna, some Christ; some the Buddha, some Ram; some Zoraster, some Mohammed. Some may select the Vedic God like Vishnu or Shiva or even Brahma who is very vague for most people, or some of the *Prakrati* aspects like Saraswati, Lakshmi, Parvati and other aspects of the three *Shaktis* of the Lord.

Select any one, but select only one. Give due respect to all of them, but select only one to grow through. This is the most important part of the first principle: the one Entity to whom one wants to surrender all.

The first principle has five aspects. The first aspect, as explained above, is selection of only one Entity.

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The second aspect is to give that Entity a form.

The third aspect is that the form should always be the same, and not changing. If it changes by itself, don't bother, but you select only one posture, one *mudra* of that Entity which appeals to you the most. In concentrating upon that one posture, if other postures come in, let them come, but you do not select any other than one posture, one *mudra*. For example, you see so many *mudras* of Lord Krishna — at one time, playing the flute; another time, the *Leela* with the *Gopis*; a third time as *Chakradhari*; and so many other postures besides. Similarly, the Buddha. When he is preaching his sermon, his posture is different from that when he is sitting in meditation. Same with the Shiva and with all the Lords of the Eternal One, the Ancient Ones. So, the third aspect of the first principle is: select only one *mudra*, that is, one posture.

The fourth aspect is: let the spiritual teachings be interpreted to you by one teacher only. Scriptures get written through the High Beings. They are interpreted by different teachers and scholars according to their own ideas. That is why there are so many interpretations of the Gita by different scholars. Even the interpretations of the same spiritual saints and sages are different. Therefore, if you go after different interpretations of the scriptures from different teachers, you will get confused and disturbed.

It is not necessary to have a Master for interpretation. If and when a Master does come in your life,

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never miss the chance, but teachers are good enough for interpretation. If you don't find a teacher to interpret the teachings of the spiritual masters, let your conscience be your teacher, but that conscience should not be static. We find that when some particular slokas appeal to us and we interpret them at the level of our conscience, we just stick to them for all time. This is a folly of our human mind. Every time as our conscience grows towards the higher consciousness, it changes. Conscience is not static. Our consciousness leading to the Ultimate consciousness should be the goal and our conscience is only an in-between part of our personality. That is why you will see that the conscience of the saints is very different from that of the sinners. Conscience is not a right guide except when it is lighted by the Divine Consciousness. That alone can lead us to the Divine.

So, in the absence of a teacher, let your conscience be your teacher but the conscience growing towards higher and higher spiritual values. That will help you to know the spiritual values and teachings of the spiritual Masters.

Also, you need not always follow the teachings of the Entity that you have accepted. You may follow the teachings of another spiritual Master. These teachings are all from the same Source even if expressed in different thoughts and languages in keeping with their time and climes. If you follow the principle of learning the deeper and deeper meaning through one right teacher or through your growing

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conscience, it will be immaterial whether you are
following the teachings of the spiritual Master you
have accepted to surrender through or of another
Master.

The fifth aspect of the first principle is: Be super wakeful at the time of right surrender. Right surrender cannot be effected when you are about to sleep and the vibrations of your mind are low, not even in the state of active mind when you are doing various things for your vocation, profession, home, or wherever you want to manifest your thoughts which are more linked with the emotion-cum-sense perception faculties. Let your consciousness be more wakeful than that, beyond the sense perception faculty, beyond the emotional feeling faculty, even beyond the thinking faculty.

The thinking faculty is higher than the feeling
and sense perception faculties. Mostly, all these three
faculties go together, predominance of one or the
other depending upon the build of each individual
mind. Some minds have predominance of the sensory
faculty, some of feeling faculty and some of thinking
faculty but all the three are generally mixed up.
Everyone inherits these conditions. Most minds are
near the sense perception satisfaction state; some are
near the state of the finer feelings of life; very few
are thinkers. Hardly any are thinkers of the type
called abstract and objective thinkers, as that requires
not only the coalescence of the three faculties, but
also growing beyond the three faculties, and one does

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not know whether one is thinking or feeling or per-
ceiving through the senses. If you reach that level,
the surrender will be nearly right, but not quite right.

Aim at the state of wakefulness where your thinking faculty, emotional faculty and sense perception faculty coalesce or nearly coalesce. There, you do the surrender. Why is this necessary? At the lower levels of the human wakeful consciousness, you will find many thoughts coming in your way; you will find your mind jumping from one thought to another according to your likes and dislikes. Near the subconscious plane, the dream plane which we experience when we are dreaming, various thought forms will be thrown up from and through the unconscious plane of our past life or lives as well as the past of this life. They will completely confuse you. This is one reason why you should raise your consciousness to higher levels so that you can at least come near the state of contemplation, if not concentration.

The second reason is that the higher you grow into super-wakefulness, the finer become the vibrations. The vibrations at the lower levels of consciousness are very gross, the thoughts that arise around the sleep period are very gross, but those thoughts are high vibration thoughts which come at the level of super-wakefulness, where the thinking, feeling and sense perception faculties coalesce.

At that high level, the thoughts from the supra-
mind can descend and you will get some inspiration

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of what is right—right, not exactly from the spiritual point of view but from the near spiritual point of view in your human consciousness. The spiritual point of view will come much later, but this is how one should practice to become super wakeful.

Following all the above-mentioned five aspects of this first principle, do nothing but remain in that state and watch your thoughts as they come and go. Do not fight with them, nor try to push them out of your mind. Watch them without getting attached to them. They may be very disturbing at one time, particularly when the mind is at a lower level of vibrations. At that level also, they will become less disturbing by mere watching and sheer neglect. If you do not get attached to them, you will find that these thoughts will lose their force on you. Little by little, they will burst up like bubbles of trouble and you will become freer.

However, some of these thoughts can be very powerful. They may be so powerful that they will not leave you. Many of them come from and through the lower mind—the sub-conscious and the unconscious—and also from the soul consciousness of the past lives. Such thoughts will not go by mere watching even when they come up to the super-wakeful state. As you master these principles of right surrender and other principles to be adopted, you will automatically grow into what is called “right mindfulness”.

Right mindfulness is not mere awareness or awareness and watching, but also association of what

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you watch with the Divine values connected with
those thoughts. There, you will see that all thoughts
unite. Unite, at what? Unite at the Source that is the
Divine Thought and leading to the Divine Thought
which is given different names — "NAAM," "SAT-
NAM", "OM", "AHURA MUZDA", "ALLAH", "GOD",
whatever name may be given. By right mindfulness
through even one thought, you can rise right up to
the Divine, but the Divine will not be realised easily.
It will be realised in its own time. Nevertheless, sur-
render is possible for all of us, and when the disturb-
ing thoughts do not disappear by watching them at
the super-conscious level of the first principle, utilise
the following further principles of right surrender.

## THE SECOND PRINCIPLE: HUMILITY

The second principle is Humility. Adopt the prin-
ciple of humility to be receptive to the Divine Mind
whom you have selected as the door and the way. Be
utterly humble before that Divine Mind. See that
you do not oppose with any idea of yours however
much you may differ from that Mind. If you have
even a little opposition in your mind, the Divine Mind
will give you the freedom to fructify your thoughts,
as He has given freedom to all his creations. But you
will be unnecessarily wasting your effort and time,
because ultimately His Mind will prevail. The Divine
Mind will say: "If you feel anything against what I
say, then go your way and I will still support it".
That is the great compassion of the Divine Mind, the

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great love of the Divine Mind. Therefore, be so very humble as if you are nothing before that one.

If you get thoughts of a nature which are against the Divine Principles laid down in different scrip-tures—the Commandments, the Sheelas, the Yamas and the Niyamas—you have a right to say: “Lord! I feel such and such a thing is right for this or that manisfestation or thought, but ultimately, let THY WILL BE DONE”. When you qualify your will with “Thy Will Be Done”, the Divine Mind will work ac-cording to His Will. Otherwise, He will not oppose your will. He will allow you to go the long way and will not bother until your will or the human will clashes with the manifestations of His Will and creates unbalance in His Creation which can cause distur-bance leading to disruption in the whole cosmos. He gives a very very long rope.

Sometimes, the thought may arise in our mind: Is God humble? Is the Divine Principle itself humble? I would say from my experience and the experience of many others that if we can even imitate, if not follow, a little of the humility of the Divine, we would have served our purpose. The Divine Principle, as we know or as we are told by all the ancient ones in the scriptures, is the All-Pervading Principle. It is within every one of us as well as in everything outside us. It is in the macrocosmic creation as well as in the microcosmic creation. As such, it is even in the dust of the dust. All of us walk on the dust; many even do wrong things upon the Mother Earth. Yet,

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that omnipotent principle does not use Its omnipotency even when, in one sense, we are crushing It with our feet and doing dirty things on it. What a great humility!

If somebody says something to us which our human ego does not like—even if it be God Incarnate who says it whether in a gentle or the hard way — our human mind resists although externally we may claim to be humble. Therefore, just imagine how much more humble the Divine is. If we can adopt even an iota of that humility, we would have achieved a lot by creating in our mind an opening for the Divine Mind to at least inspire higher thoughts in us until we begin to know the Divine Mind and the thoughts in the Divine Mind by direct knowledge.

So, the second principle is the principle of Humility.

## THE THIRD PRINCIPLE: ATTACHMENT

The Third Principle is: Attachment. We quite often describe it in high sounding terms like Love, bhakti or bhavna. What does it matter so long as we understand what it means? The fact is that most of the time it is nothing but attachment or Moha.

Attachment has in it two main aspects. One is the spark of the love that is Divine. Out of the manifestation of the Love that is Divine, we get some self-satisfaction, the satisfaction of our small self. That

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part is attachment. If we only follow that Divine
spark, whether we get satisfaction out of its manifes-
tation or not, then we are really following the Divine
Love. But that is not possible for the average human
mind. It is all very well to say that we must do so.
We should aim at doing so, but this wretched human
mind we have, comes in the way. We have to see that,
step by step, we purify it and ultimately eliminate it!
Kill it in the truest sense, so that through the emptied
human mind, the spiritual mind of ours and through
it the Higher Mind that guides us manifests in tho-
ught, word and deed.

The suffering today and for all time to come is
due to attachment. Liberation into Mukti is also
through attachment. Merely to say that you should
detach yourself has no meaning. It is just not possi-
ble for the human mind to be detached. It is an im-
possibility and if any human mind aims at detaching
from one thing he will get into other attachments of
the type which may be worse. If our human mind is
attached to some thought, thing, person or persons,
and someone says you detach from these thoughts,
things and persons, it is just not possible. They will
remain there. You cannot detach. When you try to
detach yourself from one thought, you will get at-
tached to some other thought. If you detach your
mind from one thing it will attach to another. Detach
from one person, it will attach to another person. It
is a principle which keeps our human ego alive.
Detachment is against the very law of attachment.
Therefore, we must make use of this principle of at-

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tachment to grow and outgrow the limitation of our
finite mind.

In the average human mind, this principle having
a Divine spark of Love in it, is attached to things of
the earth or at best, thoughts beyond the earth which
can also be of our own conception until we know
what is right. These are all our thoughts of heaven,
hell and God and whatever we may think about the
higher values in life. What is important is to transfer
this principle of attachment from whatever it has
been attached to — thoughts, things and persons of
this world or of the world beyond heaven, even God
The Creator — to that One Entity, your beloved, so
much so, that ultimately if not all of that principle of
attachment, major part of it is canalised on to that
Entity. At the back of all the thoughts that come to
you from any source—from outside, from the lower
mind or from the higher mind, He is there in your
heart of hearts firmly enthroned, to guard you from
what is wrong and to guide you towards what is
right. As you follow His Guidance, He graces you to
grow into the freedom that is based on His Will, lead-
ing to becoming one with Him ultimately.

This is the Third Principle of Right Surrender:
Attachment.

## THE FOURTH PRINCIPLE: SURRENDER

The Fourth Principle is: Remaining in the consci-
ousness of these three principles, with all the five as-

26

pects of the First Principle, whatever thoughts come
to you which do not go away by mere watching, sur-
render them internally in your heart of hearts, at the
feet of that One whom you have selected as the door
and the way to surrender through. Symbolically, if
you have an image or a picture of the Entity before
you, offer it in the form of a symbol — a flower, a
fruit, a leaf or anything at the feet of the Lord. The
symbol contains all those thoughts and all that you
are, body mind and soul, surrendering unto the En-
tity.

Do not merely do it externally. External should
be an out-flow of the internal. If one feels any kind
of love for anyone, the external manifestation is the
result of the internal force. First see that you sur-
render internally all that you have and all that you
are ever increasingly at the feet of the Lord. Exter-
nally, offer it in the form of any symbol. It is a symbol
to offer your thoughts, things and persons to which
you might be attached or which might be disturbing
you.

Do not tell that Entity how to solve your diffi-
culties. Many a time in our utter helplessness we do
surrender in a way to a high Entity and say: "O Lord!
Thy Will be done", and in our heart of hearts, that
inner mind gently adds: "but let it be according to
my will". This is a way of trying to guide God rather
than being guided by God. Once you leave everything
at the feet of the Lord, leave it and wait. You may
say: "Lord! I feel that this should be done this way

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or that way, but ultimately, I leave it unto You. Let it be according to Thy Will".

When you do that, the Divine Will can act freely to work out what is right—not what we think should be right, but what is right under those conditions. Many a time we have found ourselves in difficulties which are not very easy for us to bear. For instance, we feel a great pang in our heart when we see our own beloveds in difficulty, more so, when they are our own flesh and blood. These pangs are due to the attachment principle being attached to the loved ones. This does not imply that you should remove attachment. The best thing is to canalize your attachment on to the one whom you have accepted to surrender through and then leave the load at His feet. He knows what is right and in what way it should be made right.

Each one comes under his own laws of causation and karmas. The aim of the Divine Mind is that all the karmas must be purified, unified and ultimately eliminated, that the soul which has incarnated into that particular form which is matter becomes one with the very Source. If we try to guide God, we shall be hindering our own progress in our ignorance. Therefore, just leave everything at His feet. But, that is not going to be easy even though it is the only way. Nothing works better than complete and absolute surrender to the Lord. He has then full freedom to work. Let Him work; and you watch. Seemingly, things may look bad; ultimately, they are for the

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best—not only for us but also for those to whom we have been attached. This is going to be your trial. It is not going to be easy, but it is a trial that must be gone through.

Here will be the need for further practice, which if you do in the right way, will lead you into right mindfulness also. Then, you will know the beauty of the Divine Mind working out through various difficulties that human beings create for themselves in ignorance or otherwise. Not only for themselves, but also for the very God who is suffering because of our suffering. Our human mind just wants to assert in so many ways. The human mind would say; Yes, God, you are the All Knowing One, but I also know something." In a very subtle way, in so many ways, this wretched mind deceives. Until and unless we are prepared for the near-absolution standard of right surrender, until then, we shall just go on with trial and error. We shall say at one time: "But I have done the surrender, it does not succeed. At one time, it was succeeding, now it does not." The fact is that there is something wrong within us, not within the principle. We must set right that which is wrong within us.

The above-named four principles are enough for most of us to surrender the ordinary thoughts, things and persons to whom we are attached. However, certain thoughts and desires are very powerful. They arise out of the seeds sown in our past lives, or what are called *Prarabdha Karma*. When they become

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ripe, they well up from and through our sub-conscious mind. At that time, if they do not die easily nor change, they will give a lot of trouble. It will be a hard trial for oneself as well as for others connected with oneself. At such times, those who are to surrender must make use of following three principles of right surrender.

## THE FIFTH PRINCIPLE: SILENCE

The Fifth Principle of Right Surrender is: Silence. Do not give expression to those thoughts, certainly not a negative expression.

Live in the thought which is disturbing; do not run away from it. Live in it, but do not give any expression to it. Many people, when disturbed, run around saying to others this is what is troubling me, that is what is disturbing me, etc. etc. That is a kind of an outlet one feels the desire for, but it is not going to help. Suppose, one is suffering from a physical ailment. If we do not follow the laws of curing the ailment, merely talking about it to X, Y, Z is not going to help us. It will only load our mind with wrong thoughts. Others may sympathise with us, many times pity us, but that will not solve the problem. The principle is to live in the thought—not to run away from a disturbing thought—and keep silence; one may say, Living Silence. So, live in the Living Silence.

## THE SIXTH PRINCIPLE: FORTITUDE

Living in silence with such disturbing thoughts is likely to cause repression. One feels there is no

30

outlet, and that makes one extremely disturbed. So many things can happen. At that time, one has to bear it all with courage, bear it as God bears the pain we have created for Him by going away from His will. Our pain is only a fraction, an iota, of the pain He suffers. Bear it with courage.

## THE SEVENTH PRINCIPLE: FAITH

If still you get no relief, use the seventh principle, which is: Faith. Have full faith—or belief amounting to conviction, leading to faith—that with the first four principles, the disturbing thoughts are bound to be surrendered and ultimately purified, unified and emptied or eliminated.

Follow the last three principles of Silence, Fortitude and Faith for those thoughts and desires which do not get purified and eliminated by following the first four principles. Otherwise, you can go astray. By giving vent to your desires and thoughts in different ways, you will be creating more and more thought forms. Some people will tell you one thing, others another, and so on. They will fill up your mind with thoughts which will become hindrances in your path in the future. Therefore, it is best to see that you do not give an expression to your disturbing thoughts but live in it, bear the pain with fortitude and have belief amounting to conviction, leading to faith, that by following the first four principles, which have been explained fairly in detail, though not exhaustively, the disturbing thoughts and

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difficulties are bound to be surrendered through that Entity. Thereby, they will be purified, unified and ultimately emptied.

## COMING OF THE MASTER

When you go on doing this practice of right surrender, be sure that not only the human mind which is built after birth—the finite human mind—but also the impress that is left on the soul from the past life and lives will, little by little, be purified and unified. Ultimately, a time will come when those purified and unified thoughts and desires will be emptied, but at that time the Master will come in your life.

You don't have to go after Masters or Gurus. You have only to follow the right principles in the right way. If someone can help you do it, let him; but if ever a master comes in your life, whether at that stage or at a lower level of consciousness, one warning I shall give you which I have repeated so often: "NEVER MISS THAT CHANCE"! Such a chance comes but once in many lives. If you miss that chance, a stage will come when the one who has acted as the Master at the masterly consciousness, may still be with you, but at a lower level where each creation can bear Him. The Master will not come again at the Masterly level and you will miss the chance of your life. For your own sake, do not miss this chance.

With utter humility and obedience, just follow and see the miracle. This is not going to be easy,

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more so, when the Master is there in the human form or a Divine Mind is working through a human personality. That personality can act at all levels of consciousness even as the Christ while playing with children will do so at a level where children can understand him; when haranguing the priests and the pharishees, He will do so at the level where the priests and the pharishees can understand; while talking with His disciples and teaching them, He will do so at the level at which they can absorb him; while communing with His Father in Heaven, He would be at a very different level.

The Master's way of external life is all pervading. When you come in close contact with such a one, you may mistake him. You may take him not as the Master. The level at which he has been in touch with you will be the level which is good for you. If he is in touch with others at a lower level, that will be good for them. Some may think: "Oh! Is he a Master at all? This is something which I can also do," and many doubts will arise in their hearts. Remember, a Master is no Master unless he is all pervading like the Divine Mind. He is one degree higher than the highest mind and one degree lower than the lowest mind. He will manifest his Masterhood in three ways—the gentle way, the stern way and the hard way—as it becomes necessary to change the human mind for the good of the mind to outgrow the limitations of the finite mind. If you do not take heed of these three warnings, the Master will act very gently with you, but at a lower level, and your

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chance is gone. The chance gone does not mean that
he does not want to do anything for you. The fact is
as Christ said: "I have many things to say, but you
cannot bear them now."

## AKASHIK RECORDS

If you have been weighed and found wanting,
how will you bear what the Master has to reveal?
You have already got your own thought forms of
resistance. The thought forms of connection between
the Master and the disciple—whoever that be—are
recorded in the invisible (akashik) records at the
Masterly level good for that disciple. Even God will
not erase these records although He can do so. It is
the law that God's Will must be done. Those who are
near Him, their will shall also be done. The Master's
Will which is recorded will not be touched by any
one, not even by other Masters, not even by God
Himself, unless it is removed by the same Master.
Suppose, someone rises with the help of other teach-
ers or another Master and he comes up to the level
where the record is there in the invisible that at such
and such a time he has been weighed and found
wanting. Then, he will drop down and again the
cycle will repeat. This is important for people to
understand. This is a very definite spiritual law.

## THE LAW OF FORGIVENESS

People glibly say: "God is all forgiving and if in
innocence we do anything and pray for it, even

34

though we have sinned, He will forgive us." This is the human way of thinking. It is not the spiritual Law. It is contrary to the fact. Nothing is forgotten. Forgiveness is there, but only in keeping with the law of forgiveness which says that only that one can forgive who has to forgive. That is why one disciple asked Christ: "Master, how long can we forgive people who are doing wrong things?" He replied, "70 times 7." This means go on forgiving.

Who will forgive? The one who is the party connected or the one who is higher than that. When the Master is that party, it becomes very very difficult. Then no one else can forgive, not even God, nor the other Masters, because that Master who is connected or concerned alone can forgive. Not that he would not like to forgive, but the fact is that the record will remain for eons and eons until such time as that Master removes it by taking up the load upon himself. If the record is to be removed by the Master, he has to pass through the suffering by taking up the load himself vicariously. That is why it is not easy to remove such loads.

Therefore, never miss the chance if a Master comes in your life, but do not go after the Master, do not go after gurus. Let the real satguru come in your life at the level where he will act as the Master. At every step, he will act as the Master as you deserve it.

## INITIATION

One initiation does not mean initiation for all time. A seeker has to pass through seven initiations

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before he becomes a master himself. At each stage,
there are tests before initiation, during initiation and
after initiation, till the disciple rises one step. If he
succeeds, that one step is *Mukti* (Liberation) itself
for him or her. Then there will be the next step and
the next and so on.

GUIDANCE, GUARDIANSHIP AND GRACE FOR
THE CHOSEN DISCIPLES

A disciple, who has been chosen by the Master
for doing any mission of His, the Master looks after
him even after He passes away to the other side
of the material life. No one can touch such a disciple.
Not even at the time of death will he be told like
others: "In your previous life, you have done this
and therefore this is your reward or this is your
punishment." No, it is for the Master to decide what
is to be done to such a disciple. No one can touch
him, neither the spirits nor Yama Raj (god of death),
as they say. Such a disciple is only the Master's res-
ponsibility who may give punishment or reward in
the Kingdom of Heaven.

However, that stage does not come just because
one is initiated. It comes if the disciple is deserving
and if the Master thinks that such a one will do his
mission. Then alone does he look after that one even
as Christ looked after Peter. He said: "Peter, thou
shall be the rock on which my Church shall be built."
So also to Paul, but that was after the passing on
of Jesus. He asked Paul: "Why do you presecute me?"

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when Paul was the official persecutor of the Christians. When Paul changed, the Master was behind him, and Paul has been given the place of Apostle. He was not one of the twelve disciples but came after Jesus passed away. The Church of Christ has been started by Peter and Paul—also by Thomas, but the strength of the Church is on the basis built by Peter and Paul. This is what happens when the Master's Mind is focussed on the disciple to fulfil a mission.

Same with the Buddha. The Buddha had a sangha of hundreds and thousands before He passed on, but He had selected Sariputta, Maha Mogallana, Subhuti and a few others. These were the disciples whom He selected in order to help them to grow and they cannot be touched by anyone.

Same is the case with Krishna. Out of so many hundreds and thousands that followed Him, He selected only one—Arjun. Others were also there but they had not that direct inner link as Arjun had.

Once a Master selects a disciple for some work to be fulfilled, the Master guides, guards and graces. I am telling you all this even though it is not going to be the case with everyone. Nevertheless, it is necessary for everyone to know that if ever a Master comes in your life, for God's sake, do not miss the chance, but surrender and obey and see the miracle of His guidance, guardianship and grace!

*God Bless you.*

Freedom & Peace

Freedom is the goal and not the means,
Means to the goal is ever bound,
Bound by the Laws that are writ in unseen,
Given through the chosen in soundless sound.

Known only to the few, others know not,
But Truth that Freedom is, reflects in all,
The unknowing minds mix means with the goal,
Suffering results though happiness is sought.

To be free form such, go to chosen ones who know,
The door and the way unto the Goal,
Obey what they say and step a time grow,
Unto the Goal open for all.

This Script came to Dadaji on 26th January, 1968
on the Republic Day.