OFTEN MAN has vague ideas as to the meaning of the word divine. The divine has become his ideal, but this ideal is first to be made a reality. An ideal can only serve its proper purpose when it is made into reality and if it is not made into reality its purpose is not accomplished. In the first place we must inquire what it is that reminds us of the divine. What brings us a feeling of the existence of the divine Being? It is what may be called beauty: the beauty, delicacy, and color in the flower, the brilliancy and life of the precious stone; for what is beautiful in all this is intelligence – even manifest through material objects.

The secret of fragrance, the secret of the brilliancy of the diamond, the beauty of the pearl, the secret beneath all that appeals to man and attracts him is intelligence. Only, the intelligence in all things is so to speak imprisoned, covered. In living beings it begins to manifest itself. In man is the greatest possibility for the manifestation of this intelligence. Therefore, either in things or in beings, if anywhere a trace of the divine is to be found, it is in intelligence.

As many degrees may be found in beautiful flowers – one more beautiful than the other – and many different degrees between pebbles and a diamond, a million more degrees may be found between man and man. At this present time when man disregards that beauty and value which are hidden in the human personality, he disregards that divine substance which is hidden in man. Today there is no place, no recognition for human culture, whereas every other object is classified, its value fixed. There are different studies and practices, different degrees in the universities and colleges, there are ranks and divisions in all other parts of life, but there is no distinct place for the understanding, for the intelligence of man in its true aspect. There is no loss for the person who possesses this wealth; only before the world there is nothing to distinguish him from others, and not for everyone is there a chance to find out what is behind the veil. If one could explain the real meaning of education, of true education, it would be from the beginning to the end of man's life the realization of the circulation of the divine blood through the veins of the universe for there is no limitation of time for the study and practice of this: it is endless!

The secret behind magnetism which has its different aspects is one and the same. No doubt personal magnetism is of several distinct kinds. There is a physical magnetism which comes with youth, with energy, with the healthiness of the body. The more healthy a person is, especially at the time of youth, the more he begins to show a certain energy in every action and in his every movement; by this he expresses magnetism.

Then there is a greater magnetism: the magnetism of mind. A person with a living mind is like a light, and as light attracts and its warmth comforts, so comfort comes out of this person as radiance. Besides this there is a magnetism of culture. When a person is well trained and has a certain culture, his action, word and thought all become rhythmic.

A fourth kind of magnetism is that of the soul, the soul that is living, which means that it is not closed or covered by a grave, but manifests outwardly as well as inwardly. It is that soul which has another, a still greater magnetism, the greatest of all other aspects of magnetism. Now the question rises: how can one attain to this highest magnetism which alone is endurable? It is by watching the divine essence, by noticing the divine essence in all things. When comparing two persons of different temperaments you will always find that one of them is appreciative of music, poetry and art, respondent, ready to admire all that is good and beautiful, while the other closes himself; he is not open to appreciate anything, nor ready to respond or willing to admire. When the door is closed to the divine manifestation which is in all things, then the continual source of attracting that new life and magnetism is closed and the soul dies of poverty.

As to the physical body, since it is limited, its sustenance is also limited. But as the soul is not limited, so its sustenance is not limited. The soul is not satisfied with one moment's meditation only, nor is the soul satisfied by one good action in the week, nor by attending one prayer in perhaps a week's time. The soul's hunger is greater than the hunger of body or mind. Its hunger is satisfied by beauty, beauty in all aspects, beauty of color, beauty of thought and imagination. Therefore the soul of the artist, the poet, the musician, of a thinker naturally is always living. But at the same time the one who is fond of beauty and derives that nourishment from beauty also has only a limited food, for perfect satisfaction only comes when one knows all beauty to be one beauty, and that one beauty to be the divine beauty.

Very often man questions the idea of divine communication, but it is not impossible, it is the most desirable thing there is. But the person who thinks that divine communication can be made by going to heaven and leaving this earth may well wait for some time. We have no lack of examples in the world, if only we can see. For instance, to a true musician, a real musician music is not only an art, a symphony, it is something which speaks to him, with which he communicates. When a musician arrives at this stage he may strike one chord and the continual striking of this one chord will bring him to ecstasy. For another person it is only striking a chord, but for him it is speaking with the piano, conversing with it.

Besides all the great men I have seen in my country I have met the great pianist of the Western world Paderewski and I valued my privilege of hearing him at his house when there were not many people, while he was himself. When he began to play it seemed as if there was a question of his soul and an answer of the piano. The whole time it was a question of his soul and an answer of music and in the end it seemed as if the soul of the player and the music became one and perfect.

Now this is one example, but there are many others. In order to attain this perfection one need not be a musician. The whole life before us can speak to us from morning to evening if we are able to speak to it, if we establish a communication with life. When man is not open he is not even open to himself, he cannot communicate with life; then he is lonely. The man who is in communication with himself may be in the forest, in the wilderness, yet he is in the world, the whole universe is around him. How many souls are among our friends who living in the world of crowds are yet lonely, while it is so natural and possible that a man outside that world keeps in connection with the whole Being.

A scientist has discovered that by touching an electric current, or by attaching oneself to it, one can obtain more energy in a certain part of the body where there is less energy. If this material aspect of electricity can give a new life, a new vigor to the body then, if one could come in contact with that continual battery of life, could one not obtain from it all one desires? An energy which is everywhere and with which one can get in touch everywhere, if only one knew how to communicate with it; an energy which is not without intelligence, but the perfection of intelligence. Mind and soul can become more and more intelligent by coming into contact with it.

Now one might ask, 'How can we attain to it?' As it is necessary in order to sing well to cultivate the voice and as it is necessary in order to get muscular strength to make physical exercises, so it is most necessary in order to get in touch with the divine life which is all around and about us, which is within and without us, to practice getting in touch with it and to keep in touch with it. We see this in all different occupations of life, whether they concern scientific inventions, industry or business: one must be absorbed in it in order to do something worthwhile! The same law applicable to material work can be applied to spiritual work. Concentration is the main thing and, when concentration is not attained, whatever a person will do will not bring about worthwhile results. In all different occupations the cause of failures in ninety-nine among a hundred cases is lack of concentration. When a student fails in his examination, when a businessman fails in making a real success, when an industrialist fails to bring about success, in all these cases it is lack of concentration which causes the failure.

Spiritual or religious attitude apart, even from a material and selfish point of view one cannot deny the great value of concentration in life. When we come to realize that there is one energy, an energy which is not only energy but intelligence itself, which is divine and all over, then we have come face to face with the object we are searching. Then all that remains is to know that intellectual knowledge does not satisfy our purpose. What remains is to try to find out how we can communicate, how we can come into touch with this all-pervading energy. The answer is that one has to mold oneself, one has to prepare oneself in order to become a fitting instrument, in order to fit in with this all-pervading energy. If one asks how we have to prepare ourselves, the answer is that every soul has been made to respond in this symphony of the whole universe as a certain note. When a person will not give that note he will not fulfill his life's purpose, and thereby he will always feel dissatisfied with himself and others.

How will he be able to attain that note or to tune himself to it? By ear training in symbolical expression; plainly speaking, by studying the law, the nature and the secret of harmony in life. And how will he fit in with the rhythm? All distress, all misunderstanding, all the tragedy one experiences is also the lack of keeping a certain rhythm which life asks of man. Does this not teach us that there are two important things to remember: developing the sense of harmony in our everyday life and developing the sense of rhythm in everything we do? If one has developed the sense of harmony and yet does not know the secret of rhythm, he still will have difficulties. If one knows the rhythm of the universe and how to fit in with it and yet has no sense of the nature and secret of harmony, he also will meet with failures. It teaches us that the whole of life is as music and in order to study life we must study it as music. It is not only study, it is also practice which makes man perfect.

If someone tells me that a certain person is miserable or wretched or distressed, my answer will be that he is out of tune. Distress, disappointment or failure is caused by falling short of answering one's own duty in playing one's part in the symphony. Often people ask, 'Here is a good man – why must he suffer? Here is a very nice person, a religious person – why has he distress?' There are others who will answer with a thousand different reasons. They will say that in a former life the person perhaps has done something wrong and therefore has to pay his debts, or some people will say that goodness must always suffer. But coming to the practical side of the question the answer is simple: man-made goodness is not nature's goodness. Nature demands, life demands a certain standard of understanding, of thinking, of living, and this can be learned by learning the tune and the rhythm – not only learning it, but putting oneself to that tune and setting oneself to that particular rhythm which make the music of life. It is in this manner that happiness is attained – that happiness which is the seeking of every soul – and it is in this manner that one will progress continually until one touches the divine Spirit, the Spirit that pervades all and is everywhere.

checked 13-Nov-2006