God is omniscient, omnipotent, all-pervading and the Only
Being. This suggests to us that the absolute is living being
– the Only Being – and that there is no such thing as death,
that there is no such thing as an end, that everything, every
being, every particle, has a continuity because life is continuous.
End or death is only a change. Therefore every thought that
has once crossed the mind, every feeling that has once passed
through the heart, every word that was once spoken and perhaps
never thought about any longer, every action, once done and
forgotten, is given a life and it continues to live. It is just
like a traveler who is journeying and who, on his way, has some
seeds in his hands, which he throws on the ground. When the
plants grow in that place, he never sees them. He just threw
the seeds, and they are there. The earth has taken them, the
water has reared them, and the sun and the air have helped them
This life is an accommodation and in it, everything – thought,
word, action and feeling – once given birth, is taken care of,
is raised and brought to fruition. One would hardly think that
it could be so. One thinks: it is spoken and gone, or done and
finished with, or it was felt and now it is no longer there.
But it is only a change, and it is the change of which we are
conscious. We know of something and then it is no longer before
us. We think it is gone, but it is still there. It remains,
and it pursues its course, for it is life. In everything, there
is life, and life lives. As all is life, there is no death.
No doubt birth and death, beginning and end, are the names
of the different aspects of this mechanical working of the whole
universe. It is a kind of automatic working that gives us an
idea of something beginning and something ending. When we ring
a bell the action takes only a moment, but the resonance lasts.
It lasts, to our knowledge, as long as it is audible. Then it
passes on farther and is no longer audible to us, but it exists.
It exists somewhere, it goes on.
If a little pebble thrown into the sea puts the water into
action, then one hardly stops to think to what extent this vibration
acts upon the sea. What one can see is the little waves and
circles that the pebble produces before one. One sees these,
but the vibration that has been produced in the sea reaches
much farther than man can ever imagine. What we call space is
a much finer world. If we call it sea, it is a sea with the
finest fluid. If we call it land, it is a land which is incomparably
more fertile than the land we know. This land takes everything
in it and brings it up, it rears it, it allows it to grow; our
eyes do not see it, our ears do not hear it.
Does this idea not make us responsible for every movement
we make, for every thought we think, for every feeling that
passes through our mind or heart? There is not one moment of
our life wasted, if we only know how to utilize our activity
here, how to direct our thought, how to express it in words,
how to further it with our movement, how to feel it, so that
it may make its own atmosphere. What responsibility! The responsibility
that every man has is greater than a king's responsibility.
It seems as if every man has a kingdom of his own for which
he is responsible – a kingdom which is in no way smaller than
any kingdom known to us, but incomparably larger than the kingdoms
of the earth. This teaches us to be thoughtful and conscientious
and to feel our responsibility at every move we make. When a
man does not feel this, he is unaware of himself, he is unaware
of the secret of life. He goes on as a drunken man walking in
a city. He does not know what he is doing, either for himself,
or against himself.
Now one might ask, 'How can a thought live? In what way does
it live? Has it a body to live in, has it a mind, has it a breath?'
Yes. The first thing we should know is that a breath that comes
directly from the source seeks a body, an accommodation in which
to function. A thought is as a body. The breath that runs from
the source – as a ray of the spirit that may be likened to the
sun – makes the thought an entity; it lives as an entity.
It is these entities that are called in Sufi terms, Muwakkals,
which means elementals. They live, they have a certain purpose
to accomplish. They are given birth by man, and behind them
there is a purpose to direct their life. Imagine how terrible
it is if, in a moment's absorption, a person expresses his wrath,
his passion, his hatred! A word expressed at such a moment must
live and carry out its purpose. It is like creating an army
of enemies around oneself. Perhaps one thought has a longer
life than another; it depends on what body has been given to
it. If the body is stronger, then it lives longer. On the energy
of the mind, the strength of the body of that thought depends.
Elementals are created by man. When the winds blow and the
storms rage, creating all destruction, one looks on it as a
mechanical action of nature. But it is not only mechanical action,
it is directed by man's feelings, by the intense feelings of
human beings. These feelings turn into huge lives. They push
as a battery behind winds and storms, floods and volcanoes.
And so other thoughts that call for blessing, such as rainfall,
must bring the mercy of God upon the earth. In the East, they
call the rain 'the divine mercy.' The sunshine, when the sky
is clear, and all other blessings of nature – the pure air that
is exhilarating, the spring, good crops, fruits, flowers and
vegetables, all different blessings from the earth or heaven
which are given to us – are also directed by forces behind them.
As the mechanical working of nature raises the vapors to
the sky, which all form together in clouds and cause rain, so
the thoughts and feelings, words and actions, also have their
mechanical work to do. That work directs the action of the universe.
This shows to us that it is not only a mechanical work of nature,
but human intelligence, mechanically working, which directs
the whole working of nature.
This gives us an idea that man's responsibility is greater
than that of any other being in the world. It is told in the
Quran that God said, 'We laid our trust on the mountains, and
they could not bear the load; we laid our trust on the trees,
and they were unable to take it; we then laid our trust on man,
and it is man who has borne it.' This trust is our responsibility;
not only our responsibility to those around us, to those whom
we meet in everyday life, or to the work that we are engaged
in, or to the interest that we have in life – but also our responsibility
towards this whole creation and what we contribute to this creation,
whether it is something agreeable to bring about better and
harmonious conditions in the sphere, in the world, on the earth.
If we do so, then we know our responsibility. If we are unaware
of it, then we have not yet learned the purpose of our being
There is childhood, when a child knows nothing. He destroys
things of value and beauty, owing to his curiosity, his fancy.
However, when he grows up, the child begins to feel his responsibility.
The sign of maturity is the feeling of responsibility. So, when
a soul matures, it begins to feel its responsibility, and it
is from that moment on that a person begins his life. It is
from that moment that the soul is born again. So long as the
soul is not born again, it will not enter the kingdom of God.
The kingdom of God is here. As long as man is not conscious
of his responsibility, he does not know the kingdom of God.
It is his becoming conscious of his responsibility that awakens
him to the kingdom of God, in which is the birth of the soul.
Furthermore, in support of this idea, there is a word that
in the Sanskrit language is used for the God-conscious people.
That word is Brahman, meaning Creator. No sooner has
a soul realized this idea than he begins to know that every
moment of his life is creative, either automatically, or intentionally.
And if he is responsible for his creation, he is responsible
for every moment of his life. Then there is nothing in life
that is wasted. Whatever be the condition of man, however helpless
or miserable, his life is still not wasted. The creative power
is working through every move that he makes, every thought that
he thinks, every feeling that he has. He is always doing something.
There is another word in Sanskrit for Brahman which is
Dvija, meaning, 'the soul who is born again.' For, the moment
one has realized all of this, the soul is born again. One's
realization of life is different then, one's plan of life becomes
different, one's action becomes different.
Now, going a little farther, sometimes there are souls who
seem to be doing nothing, and one thinks, 'Yes, they are most
spiritual people, I suppose, but what do they do?' For what
we know about doing is hustling and bustling, being busy all
the time. However unimportant the activities, something is done!
That is the thought. But when a person is evolved, even if outwardly
he may not seem to be doing something, he is doing and can do
much greater works inwardly than can be noticed outwardly.
There is a story of a majzub. A majzub is someone
who is not considered to be an active person in the world. Many
think of him as someone who is not quite balanced. In the East,
there are some who know about such beings and they have regard
for them. There used to be a majzub in Kashmir some centuries
ago who was allowed by the Maharaja to roam about in the palace
and the gardens wherever he wanted to go, and he was given a
piece of ground where he could dwell. He used to walk in every
corner of the Maharaja's gardens that he was allowed to enter.
There was a miniature toy cannon in the garden, and sometimes
this majzub got a fancy to play with it. He used to take this
gun and turn it, either towards the south or towards the north
or elsewhere. Then he would turn it again and make all sorts
of gestures. After making those gestures, he would be delighted.
It seemed as if he were fighting and as if after that fighting
he was now victorious and delighted. It was at such times that
the Maharaja Ranjit Singh used to give the order to his army,
'Now prepare for fight!' and there was success. The war had
been going on for many many years, and it was going on slowly.
Nothing had happened; but every time the majzub played with
the cannon, results were achieved.
I myself have seen in Hyderabad a majzub whose habit it was
to insult everybody, to call people such names that they would
go away from him. Still, one man dared go there in spite of
all the insults. The majzub said to him, 'What do you want?'
He said, 'My case is coming on in the court six days from now
and I have no money, no means. What shall I do?' 'Tell me what
is the condition,' said the majzub, 'but tell me the truth.'
So, the man told him all. The majzub listened to it, then he
wrote on the ground, 'There seems to be nothing in this case,
so it must be dismissed.' Then he said, 'Go, it is done.'
The man went to the court. On the opposite side were many
barristers and pleaders. On his part, there were none because
he was a poor man. The judge heard the case from both sides,
and then spoke the same words that the majzub had written on
What does this mean? It only explains to us the words that
Christ spoke, 'Enter the kingdom of God,' meaning that every
soul has in himself a kingdom of God. To become conscious of
this mystery of life is to open one's eyes to the kingdom of
God, and then whatever one does has meaning and influence. It
is never lost. If it is not materialized, it does not matter,
it is spiritualized. Nothing is gone, nothing here is lost.
If it has not been produced on this plane, then it is produced
on another plane – and then it is reflected on this plane because
there is always an action and reaction between both planes.
It only means that what one does, if it is not materialized
on this plane, is reflected from the other plane on this plane
and then materialized. That is all. If a person thinks, 'I have
thought and thought on a certain subject, yet it has not been
realized,' it only means that the time and the conditions have
not allowed it to materialize. But if it is once sent out, it
must ultimately be materialized.