Social Gatheka Number 33
Will is the development of the wish. When one says that
it was Divine Will, it means it was a command, a wish developed
into action. When the wish becomes action, it becomes will
– it becomes a command. One might think it is only his wish,
but it is a wish as long as it is still; it is there, it has
not sprung up; it is inactive, just like a seed in the ground;
it is a wish. But the moment the seed from the ground is coming
out as a seedling, and it is in the process of becoming
a plant, then it is a will. Therefore, these two different
names are the names of the same thing. The same thing in
its undeveloped state, and the same thing in its process
And now, I would like to explain what I mean by desire.
It is a weaker, or primitive state of the wish. When an
idea, a thought is not yet made clear in one's own mind,
that one's own mind has not taken a decision, that, 'it
must be so,' that, 'I would like it to be so,' then it is
a desire – it is a fancy. It comes and it goes, and a person
does not care. But when that desire is a little more developed,
then it is a wish. Then it stays there; then it does not
go away like the clouds. It is tangible, it is there, and
yet it is not fulfilled, because for the fulfillment it
Now there are some in this world, who say, 'All my life
I had bad luck. The bad luck was this: never in my life
was my wish granted.' They can also very easily imagine
that there was a spirit against them, or God was against
them, or the Stars were against them, or something which
was keeping back their wish. But it is not always so! In
the first place, God wishes the same which we wish. If God
wished differently from our wish we could not worship that
God, who always was against us. It is not so! Besides, there
is no benefit in opposing the wish of man, there is no advantage
in doing so, to God.
No doubt, there are planetary reasons;
there are reasons of the universe working; there are reasons
of the cosmos that oppose the wish. As they say in English,
'man proposes, God disposes.' God is put in the place of
Cosmos forces. But God, with His mercy and compassion, never
has a desire to oppose anyone's wish. God apart; a good-hearted
man would never like to oppose anybody's wish; he would
do anything possible to make anybody's wish complete – to
make a person's wish come true. But what mostly happens
is that man proves to be the worst enemy of his own desire,
for many reasons.
There is one reason: that he is never
sure what he desires. Out of a hundred persons you will
find one who know what he desires. But ninety-nine say,
'Do I desire or do I not desire? I do not know. I think
I desire, but I do not know if I desire.' Ninety-nine percent
among mankind is in this condition. They really do not know
if they desire. One day they say, 'yes, I do,' another day
they say, 'no, I do not think I desire.' Therefore, the
desire is decomposed in the unclearness of mind.
are others who analyze their desire and they analyze it
till they have broken it to pieces. There are many analytical
people who have all through their life destroyed their desires
And there is a third kind of people who have
adopted a kind of passive attitude. They say it is a sin
to desire, and yet, they cannot be without a desire. And
in this passive attitude they say, 'well, I will not desire;'
they have crossed the desire that was there.
And there is
a fourth kind of people, who desire something, but by the
lack of concentration they cannot turn their desire into
a wish, and therefore, desire stays in its primitive stage
all the time.
And there is a fifth kind of person who develop
desire into a wish, but he goes so far and no further. But
the wish must be developed into the will. So the desire
is not put through so to speak, and there never comes a
culmination to the desire.
Now this is a subject which is
of the greatest importance in the life of every person in
the world. No person in the world can exist in the world
without wishing for something. And if there is a person
who has no wish, he need not stay in the world. He must
go out in the mountains, somewhere outside the world; he
must not be in the crowd, he cannot exist there; and even
there he should turn into a tree or into a rock, in order
to exist, because to be a living being without a wish is
The difference between persons high and low is; according
to the wish they have. One wishes for the earth, the other
wishes for the heaven. The desire of the one takes one to
the height of spiritual progress, and the desire of the
other takes him to the depth of the earth. Man is great
or small; man is wise or foolish; man is on the right road
or on the wrong road, according to the desire he has.
And now, in coming to the question of the opposing forces
– there is according to the Sufi, Qaza and Qadr.
a universal will – universal power; Qadr is the individual
will, and the individual power. No doubt, the individual
power, in comparison to the universal power, is like a drop
compared to the sea. In cannot stand against the sweeping
waves of the sea that come and destroy it. Nevertheless,
the drop, being of the same source as the sea, it has also
a certain amount of strength and individual will to hold
it against opposing forces. But if we come to make it more
clear – the individual will and the universal will – it
is in small things that we can make it clear.
A person who
is walking in the street, and says, 'I feel hungry, I should
like to go in a restaurant, and have a meal.' Now that is,
'individual will.' And a person goes in the street and sees
a poor man, and he says, 'Ah, this man, he seems to be poor.
He must have something. Can I not do something for him?
I want to see him happier looking.' As soon as he thinks
for the good of another person, at once his will becomes
the universal will. The reason is that the boundary that
limits the will of an individual is the thought of self.
As soon as one has forgotten the thought of self, as soon
as one thinks of another, that boundary breaks and the will
Those Masters of humanity, those who have
been able to do great things in the world, where did they
get their will? It was their own will which was extended
by the breaking of the boundaries of the 'thought of self.'
I do not mean that one must give up the thought of self,
that one must never think of oneself, never think of one's
lunch and dinner. The self is there, one has to think about
it. But at the same time, in order to expand, in order to
let the will grow, the more one forgets oneself, the more
one is helped.
There are some who take the path of resignation, neither
doing good for themselves nor doing good for another. They
say it is a kind of attitude they take – 'it will come from
somewhere, or somebody will do it.' If I am hungry someone
will come and feed me; or if another person is in need,
somebody will come and help him. Their wish is inactive,
they do not let their wish become a will; they remain there
– they are passive. No doubt, an intelligent passiveness
and resignation, also, can bring about a wonderful result.
But many of them do it intellectually.
The quality of the
saints is to be resigned to all that comes; but then, they
do not even make a wish. They take all that comes, flowers
and thorns, everything that comes, they take it. They look
into thorns, and see that they are flowers. With praise
and with blame they are contented. They are contented with
the rise and fall; they take all that comes; they take life
as it is. That is the intelligent way of doing it. The unintelligent
way of doing it is: that anything that is difficult one
says, 'somebody will come and do it.' It is laziness – it
is a kind of laziness. They might think that it is passiveness,
but it is laziness, when one has to do something, if one
thinks somebody will come and do it.
As in India there is
a saying that a man was lying under the cherry tree, and
some ripe cherries were falling near him, but he was lying.
There was a man who came from a distance, and he called
out, 'Please come here. Will you please put this cherry
in my mouth?' There are many to be found like this. It comes
only by a feeling of helplessness – laziness. They give
in; they have no enthusiasm; they have no courage! In that
way the will power is broken down, and in the end they are
helpless. There is no comparison with the saintly spirit
and the spirit of helplessness. Although both become resigned,
the one is not resigned; he would like the cherry in his
mouth, but the other must give it to him. The saint does
not care if he eats it, or if he does not eat it; it is
just the same to him. In that case it is allowable.
Then, there are others who are overanxious for their
wish to come true. It destroys their wish because of the
greater strength, the pressure, they put upon their wish.
It is just like guarding a plant against the sun and the
water, the very thing which should help it grow; if one
guards against it then the plant cannot grow. The same thing
is true with the wish. If one says, 'This is my wish and
must come true. No one must think about it. No one must
look at it.' He is always afraid, perhaps, this will not
come true. That person is eager. Then he is thinking with
doubt, and fear, and suspicion. Therefore, he will destroy
his own wish.
And again, there is a person who is willing to sacrifice
anything or to persevere as much as it requires for even
a small wish, which he does not value very much – when it
comes to value. And yet he gives every thought and he does
everything in his power to make that wish come true. That
person is taking the same path as the path of the Master.
He must have a success, and it is success which brings success.
If once a person is successful, the success attracts success.
Once a person fails, then the failure attracts failure.
For the same reason, that if one is on the path of accomplishment,
each accomplishment gives him greater power to go forward;
as when a person is on the path going downwards, then every
step leads him downwards.
And now, the question: which desire and wish one must
give up and which one must rear. One must have discrimination.
If there is no discrimination, then one will take a wrong
way. It may be a success, but success will be in a wrong
way. If one reared every desire and wish, and thought –
this must be accomplished, then sometimes it may be right
and sometimes not right. The discrimination must first be
developed in order to understand what leads one to happiness
– a lasting happiness, a greater peace, a higher attainment.
But once a person has a discrimination and one has chosen
a wish, then do not analyze it too much.
Many have formed
a habit of analyzing, everything, everyday. If a person
holds a wish for ten years, if every day in his mind he
analyzes, he is against it; he looks at it from a new point
of view; he tries to find the wrong point of his own wish
and tries to crush it in every way possible. In ten years
time his wish should come true but it is broken into pieces.
There are many intellectual people, many people with doubt,
many analytical persons, who are the greatest enemies of
Now there comes a question, 'If a person expressed his
wish in prayer, is it wrong?' Because many say that God
knows everything, why must you tell God that such and such
thing should be done? God knows the secret of every heart.
Besides, is it not selfish, many ask, to bring our wish
before God? If it was a good wish it must come true by itself.'
The answer is that prayer is a reminder to God. Prayer is
a song sung before God; who enjoys it; who hears it; who
is reminded about something. But one thinks, 'how can our
prayer, our little voice, reach God?' It reaches God through
our ears – God is within us. If our soul can hear our voice,
God can hear it too.
The prayer is the best way because
the wish is beautifully put, which harmonizes one with God,
which brings about a greater relationship between man and
God. And then one asks, 'is it good to think about the wish
one has?' I say one can never think too many times about
the wish one has. Dream about, and think about it, and imagine,
and keep it in mind, and retain it in mind, and do everything
possible towards its fulfillment; but with poise, with tranquility,
with patience, with confidence, with ease, and not by thinking
hard. The one who thinks hard about his wish destroys it,
because it is just like over-heating or too much water to
The very thing which will help it, destroys it.
If a person worries about his wish, he certainly has no
patience, or has some fear or some doubt; all these things
destroy wish. Wish must be cherished easily, with comfort,
with hope, with confidence, and with patience. Doubt is
like rust to the wish, it eats it; and fear is still worse,
it destroys it. And when a person has no discrimination,
and one is not sure whether it is a right wish or wrong,
whether it should come or not, one day: 'I should so much
like it to come,' another day he says, 'I do not care if
it comes;' after a week he says: 'I wish it so much to come;'
and after a month he says: 'oh, I do not care now.' It is
just like making a fire and then putting it out; and make
a fire and again put it out and extinguish it. Therefore,
every time he extinguishes the fire, it is gone; he will
have to make it anew. And if for ten years he has cherished
it – made that wish; each time it is broken, he has to make
And now, coming to the question, 'what wish is the most
desirable to make? It depends upon one's own stage of evolution.
A person who is only so much evolved that he can make no
greater wish than the need of his daily life, he should
do it. He must not think that because it is the need of
daily life that it is nothing; I must wish for something
higher. He must not think that, if he thinks that his heart
is inclined to the need of daily life, he must not think
of it first. But if his heart thinks, 'No, I cannot think
about it. I can think of something much higher, than this,'
then he must take the consequences of it.
will be that he will have to undergo a test and a trial;
and if he does not mind, so much the better. There are many
things in this world, which we want and which we need, and
yet we do not necessarily think about them. If they come
it is alright; and if they do not come, we feel for the
time uncomfortable, but that feeling goes away. We cannot
put our mind and thought upon them, if we are evolved. Because
if we are evolved we think of something else; we think of
something higher; our thought is evolved in something much
higher, greater than what we need in everyday life – that
slips from our grasp.
And it is therefore, that great poets,
thinkers, and saints, were very often hard up of the things
that one could get in everyday life. With all the power
that they could command gold to come to their house and
all the gold would come to their house – they have only
to command. If they command that the army come into my power,
it would come; anything they would command, it would come
with their command. Yet they cannot put their mind to it,
they can only wish something which is equal to their particular
evolution. So each person can wish for something equal to
his evolution, he cannot wish properly something which is
beneath his evolution, even if he was told.
in order to help a person in his present situation, I have
told the person, 'now think of this particular object,'
but the person, being much more evolved, has thought with
his brain, he heart was somewhere else, and so it never
comes true. One can give one's heart and mind, and whole
being to something which is equal to one's evolution. If
not equal, one cannot give one's whole being to it, maybe
he gives his thought to it. What is thought? Thought without
feeling has no power. If there is not the soul and spirit
at the back of it, there is no power. So this must be understood,
that our wish must be different from what we need in everyday
life. Never mix it! Always think that what we need in everyday
life is one thing, it is something practical, if it be our
wish, then it is alright. And then cherish, to maintain
our wish as something sacred, something given to us by God
to cherish, to bring it to fulfillment. That it is in the
fulfillment of one's highest and best and deepest wish that
there lies the purpose of life.