The Wisdom of Radhanath Swami: The Power of Music

Music is the exaltation of the mind derived from things eternal, bursting forth in sound. Thomas Aquinas

Orsino: If music be the food of love, play on; Give me excess of it that, surfeiting, The appetite may sicken and so die. Shakespeare, Twelfth Night Act I, sc. i

"The Power of Music"

from a 1993 lecture in West Virginia

What is it about the power of music that touches our very soul, that shapes and molds our living and breathing perceptions of the world, and which creates the very fabric of our being. The Vedic scriptures describe that our reality is created from sound: the omkara, the first primeval vibration of the universe, the voice of God in which everything else flowed out of in all its dynamic varigatedness.

In describing the life of the great sage Narada Muni, Radhanath Swami gives us his understanding, rooted in the great teachings of the Vedic tradition, of music's utmost importance in our acts of spirit and faith. As Radhanath Swami tells us, Narada Muni is a personality with great vibes: spiritual vibes, or vibrations, which he shares with great and equal aplomb with all the souls within our universe.

When our Vaisnava tradition was in its early days of being transplanted here in the Western world, the figure of Narada Muni was very attractive to the heady young devotees of the sixties and seventies. He is the "transcendental spaceman", flying through the cosmos, his stringed vina pulsing with the hymns of the Supreme designed to liberate the heart and soul from the chains of the body and the mind.

The attractive nature of Narada Muni is a combination of his free-spirited mode of life and his real devotion to sound. Any one of us who has either played music or listened to music with a whole-hearted fervor can understand that the sounds that thrill us, move us, inspire us, and give us shelter are treasures in our lives that we hold dearer than most anything else we can think of.

As Radhanath Swami relates, music is the most attractive and influential process of communication that we have ever known, and it is also, when used in the service of the Divine, of God, the purest and most powerful gateway to direct realization of our true, essential nature and of our relationship with the Divine.

This is Narada Muni's mission: In the vibrations of the Holy Names of the Lord that he resounds with constant enthusiasm and nectarine vigor, he provides for us the example of how best to hear and to express ourselves in this most potent medium. To chant the Holy Names, in whatever tradition one may follow, is a sublime service, a devotional offering of love from the core of our hearts that allows us to glorify God and to help others to come closer to Him.

Indeed, the essential spiritual use sound, of music, is to glorify the Divine. Indeed, it is the highest qualitative representation of sound, a quality that allows the hearer/chanter to transcend one's temporary limitations and come to his/her eternal state: as spirit soul living in a blissful, all-knowing loving relationship with the Divine.

This devotional use of music is present in all traditional spiritual cultures. Radhanath Swami shares the examples of the baroque stylings of Bach, in which his complex and beautifully surcharged compositions invoked the presence and pastimes of Christ, and which have thrived and survived through numerous centuries, as well as the traditional ragas of India, in which the scales and notes used are said in scripture to have come from the lips of God Himself.

Beyond the varied sense perceptions we experience from music, the Vedic scriptures also tell us that music, or sound itself, is responsible for creating the atmosphere around us that we live in. The sounds that we hear, and the sources of those sounds we hear from, create the favorable and unfavorable situations and experiences that we deal with in our lives.

If we want to live in a hedonistic, materialistic way, there is plenty of music we can hear to create and motivate us to line in this kind of environment, and in contrast, if we want to live in a selfless, spiritual way, there is also a whole tradition of chants, hymns, and simple, beautiful songs which can bring our soul to the surface.

A.C Bhaktivedanta Swami Prabhupada, Radhanath Swami's teacher, and the main acarya of the contemporary Vaisnava tradition, reveals the truth from his translation of the Bhagavat-Purana, or Srimad-Bhagavatam. There he writes:

"It is stated also in the Vedānta-sūtra that sound is the origin of all objects of material possession and that by sound one can also dissolve this material existence. Anāvṛttiḥ śabdāt means "liberation by sound." The entire material manifestation began from sound, and sound can also end material entanglement, if it has a particular potency. The particular sound capable of doing this is the transcendental vibration Hare Kṛṣṇa. Our entanglement in material affairs has begun from material sound. Now we must purify that sound in spiritual understanding. There is sound in the spiritual world also. If we approach that sound, then our spiritual life begins, and the other requirements for spiritual advancement can be supplied. We have to understand very clearly that sound is the beginning of the creation of all material objects for our sense gratification. Similarly, if sound is purified, our spiritual necessities also are produced from sound."

This power of music brings with it also a great responsibility. To attain a musical communion with the Divine, we must get out of the way, or in essence, we must remove any selfish or overtly egoistic motives we have for chanting or hearing the Holy Names.

In his lecture this evening, Radhanath Swami instructs that must not become distracted by the instruments or by the sounds of the instrument themselves, forgetting the sound of the Holy Name. The Holy Name must remain in the forefront, or our musical expression may fall into the mere gratification of our senses and material selfishness.

Our material musical qualifications also may become a distraction if not used properly in the service of the Holy Name; they may make us proud. We must remember that any qualifications that we have are simply gifts from God. We must simply glorify and be proud of God, chanting with great humility, in order to properly perform kirtana, or the congregational glorification of God through music.

In the bhakti-yoga tradition that Radhanath Swami is an integral part of, the chanting of the Holy Names of Krsna (Hare Krsna/Hare Krsna/Krsna Krsna/Hare Hare/Hare Rama/Hare Rama/Rama Rama/Hare Hare) is offered to us as an easy, sublime, and direct way to get in touch the with spiritual energy of the Divine.

These Holy Names of Krsna are non-different from Krsna Himself, from the Personality of the Divine. As Radhanath Swami relates to us, the Holy Name enters into our heart as a passenger on the vehicle of spiritual sound, and clears our heart of all the dust of illusion, misconception, greed, and selfishness that we desire to be free from, the shackles of material bondage, so that we can remember who we actually are, a dynamic, free, loving spirit soul.

Spiritual music is the very life force of our soul. It is said that in our original spiritual state, as we exist eternally in bliss in the spiritual world, every step is a dance and every word is a song. How we long to return to this state of being! Even if we don't know this, it is the deepest desire of our heart, always beating even under so many clouds of unnecessary material desires.

If we absorb ourselves in spiritual sound, we create the spiritual world around us, immediately, in the here and now. Let us dive deep into whatever tradition we follow, following in the example of Radhanath Swami, to find the essence of sound, the ecstasy of music, that is there for our heart's content.

Radhanath Swami is a spiritual leader, author, and public speaker. A practitioner of bhakti-yoga for almost 40 years, he helps individuals find greater inner fulfillment through devotional service. “He sees life as a continuous blessing of God’s grace,” one follower says, “and yet he never loses his humanness. His accessibility leaves people feeling that, with a little sincere effort, they too will find the path to inner peace and God realization.”

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What Is The Matter With The World?

"WHAT IS THE MATTER WITH THE WORLD?"

an essay by A.C Bhaktivedanta Swami Prabhupada, founder-acarya of the International Society for Krishna Consciousness

On the 16th of February 1957 a meeting was held at the Bharatiya Vidya Bhavan to discuss the above subject matter. Distinguished gentlemen from different categories spoke on the subject, but practically nobody could give us a definite direction as to what actually the matter was that was troubling the whole situation.

This feeling of pinching in the existence of our life is a good sign for progress. It is an urge for enquiry what is the wrong in the world that gives us trouble? This trouble is not a new thing but it is a matter of permanent settlement in all the days of life, but it may be felt at different times in different colour. The troubles are in varieties in relation with our mind and body, in relation with our dealings with other living beings and in relation with natural phenomenons.

The present pinching trouble of our political leaders in the matter of Kashmir affairs is a trouble in relation with our other friendly nations. Kashmir is a part of India, not only at present but it is so from a time immemorial but the Kashmir problem has arisen as a matter of course because the world is so created that must there exist some sort of trouble, may be it is in relation with the body or other living beings or the natural phenomenon.

These troubles are like the forest fire. Fire takes place in the dense forest without any attempt by any living being. Nobody in the forest do want such fire, but it takes place without any demand. When there is fire, the living beings in the forest are put into trouble and sometimes it so happens that most of the forest creatures die in that havoc. There is no fire brigade in the forest or on the top of a forest mountain and there is no hope for of extinguishing the fire by any human attempt. It takes by the natural laws, and it is extinguished by natural laws also, that is, when there is torrent of rains in the forest. That is the natural law and these laws are so rigid and stern that no human brain, however it may be powerful, can solve these problems of natural laws.

An intelligent person, who has actually developed some finer qualities of human consciousness, can understand that every law is made by an intelligent brain and behind every law there is the lawmaker who makes the law. So for all these natural laws, there is the Supreme Lawmaker, who is the Absolute Personality of Godhead. In the Bhagavad-gétä we have, therefore, information that natural laws are so stringent that they cannot be overcome by anybody. But whoever surrenders unto the Supreme Lord can overcome them.

The king is the lawmaker and if he likes he can forgive a law-breaker by special prerogative of the king—by the 'king's mercy,' but the king can do no wrong even if he sometimes breaks the law. That is, an experience of a common man in the phenomenal world and the same thing is applicable in the matter of Supreme laws also.

The natural laws are like police actions by the agents of Godhead. Men, who are too much captivated by the glamour of material beauty and tries to enjoy it falsely without acknowledgement of its Creator, are called demons. The stringent natural laws are meant for the criminals but not for the law-abiders. Therefore, the perfect answer to the question "What is the matter with the world?" is that men have become demons by breaking laws of God, and therefore they are being punished by the police action of material nature. That is the verdict of all scriptures and that is our day-to-day life's experience.

In the Bhagavad-gitä a vivid description of the law-breaker demoniac men are given in the 16th chapter and such men are punished by the laws of God—are also maintained.
Human civilizations are conducted in two ways. One type of civilization can make every human being as much qualified as God is. And the other type of civilization can make every man no less than a jungle beast and thereby making this world unfit for human habitation.

A human being is called a rational animal. When rationality is destroyed, the human being is left an ordinary animal. The difference between a human being and an animal is based on the strength of human being's being above the animal propensities. The animal part of a human being necessarily require food to eat, shelter to live in, protection from fear and gratification of senses. These four principles of life are common both to the man and the animals. But there is another thing which is specially meant for the human being. This is God-consciousness. This God-consciousness is conspicuous by absence in the animal life, while in the human life this God-consciousness is in dormant stage even in the society of the aborigines.

This God-consciousness develops in different grades of human civilization in terms of particular place, time and persons. This God-consciousness is called Religion or Culture of Life without which no civilization can stand.

The present day civilization is trying to avoid this God-consciousness of human life by artificial method of material science and forcible atheism. It is learnt from reliable sources that in an atheistic state, the village people were called in a meeting and were asked to pray in the church for daily bread. The innocent villagers prayed in the church for daily bread, and when the prayer was over the state officers asked them whether breads were supplied. The village men replied that there was no bread. The atheist politicians asked them again to pray for bread from them (the statesmen) and bread was at once supplied. And by this method the innocent villagers were made victims of propaganda by atheistic politicians with the result that all the villagers became gradually faithless in God, because wrongly they accepted that the bread was supplied by the politicians and not by God.

The poor victims of such propaganda did not understand that the breads supplied by the politicians were not made by the father of the politicians but actually they were sent by God. No politician can manufacture bread without wheat. No wheat is produced without sun rays or rains from the sky. No rains are possible without obedience to God. No atheist can live and decry God without eating bread. And therefore whoever eats bread without acknowledging in gratitude of his indebtedness to God is certainly a demon and for such demons the stringent natural laws are meant for punishment. A time is nearing when there will be no wheat paddy in the field and no politician will be able to make a quick supply of bread. The food problem is already acute.

The atheistic civilization is to be troubled more and more with the progress of materialism. We have such foretellings in the pages of Srimad-Bhägavatam. The more the people are turning to the atheistic, the more things of disturbing elements do appear before us. And that is the thing which matters at present. This is a wrong type of civilization.

The Nectar Chronicles: Part 6

Inspired by the "Nectar of Devotion" lecture series given by His Divine Grace Srila Prabhupada from October 20-November 13, 1972 at the Radha-Damodara Temple in Vrndavana, India

All of these lectures are available for download at ISKCON Desire Tree.

Sri Caitanya Mahaprabhu says that bhakti is like an ocean of nectar, and just by tasting one drop, we can understand the essential qualities of the ocean.

Speaking this evening to his tender young disciples, Prabhupada adds to this:

"Just like by tasting one drop of sea water we can understand the taste of the whole ocean, similarly Caitanya Mahäprabhu described a small portion of Bhakti-rasämåta-sindhu. Bhakti rasa amåta. Bhakti, devotional service, there is a rasa, taste, and the taste is amåta, eternal."

Thus, our vision must become eternal, and what we desire, what we strive to achieve and to be, must also become eternal. The bhakti-marg is the only surefire, bonafide method to achieve this permanent grace. It is a path laid out to us by the acaryas and which is not bound by any material limitations we may put on it.

We must become ahaituki-the servants of Krsna that do not serve Him out of any material cause or motive, but out of a deep, dynamic, realized spiritual love. Prabhupada adds:

"This is real bhakti. Therefore this bhakti word is applicable only in relationship with God, or Kåñëa. In the material world, there cannot be any use of the word bhakti. Because here the so-called devotional service is motivated. So this bhakti word is monopolized by Kåñëa, and nobody else"

It is a monopoly that cannot be torn apart by cunning and keen anti-trust lawyers. It is a monopoly of sweetness on the very core of our hearts that is the very essence of our being and the very essence of reality. It is the most favorable thing we can possess and express, and this is the key: to serve Krsna favorably as He desires.

Like Arjuna, we face a great battle, an internal battle against our own demons, against our own strict bondage in pride, envy, lust, illusion, and comfort. Like Arjuna, we may come up with so many so-called logical, reasonable, and compassionate reasons not to engage in our battle, which appear favorable to us.

But like Arjuna, using the best expression of our minute free will, we must listen to the words of Krsna, to the words of his teachers, seeing and hearing of their examples, of His glories, in order to understand that what is favorable for us.

Prabhupada says:

"So we have to see what is favorable to Krsna, not sense gratification, not favorable to me. Or to my country, or to my society. No self-interest. Only Krsna's interest. That is bhakti."

In the Adi-Lila of the Caitanya-Caritamrta, Krsnadasa Kaviraja Goswami writes:

The desire to gratify one's own senses is kāma [lust], but the desire to please the senses of Lord Kṛṣṇa is prema [love].

In the purport, Prabhupada writes:

All the regulative principles in the Vedas pertaining to desires for popularity, fatherhood, wealth and so on are different phases of sense gratification. Acts of sense gratification may be performed under the cover of public welfare, nationalism, religion, altruism, ethical codes, Biblical codes, health directives, fruitive action, bashfulness, tolerance, personal comfort, liberation from material bondage, progress, family affection or fear of social ostracism or legal punishment, but all these categories are different subdivisions of one substance — sense gratification. All such good acts are performed basically for one's own sense gratification, for no one can sacrifice his personal interest while discharging these much-advertised moral and religious principles. But above all this is a transcendental stage in which one feels himself to be only an eternal servitor of Kṛṣṇa, the absolute Personality of Godhead. All acts performed in this sense of servitude are called pure love of God because they are performed for the absolute sense gratification of Śrī Kṛṣṇa. However, any act performed for the purpose of enjoying its fruits or results is an act of sense gratification. Such actions are visible sometimes in gross and sometimes in subtle forms.

This is our battleground: the fertile space of the material mind, imagination, and intelligence in which all these gross and subtle desires for sense gratification can grow. If we allow them to grow, then our own capacity to act in such a way that is favorable to and for Krsna will be clouded over.

This path of full, loving surrender to Krsna, as prescribed in the Bhagavad-Gita, is the only way to remove these weeds from our heart and from our being. Chanting the Holy Name, avoiding offenses, following the rules and regs, and most importantly, taking shelter of our spiritual master and spiritual authorities, if done with sincerity and determination, guarantees our success.

In the Nectar of Devotion, Prabhupada writes:

"One has to learn Kåñëa consciousness or pure devotional service from the authorities by spontaneous loving service."

And he adds in tonight's lecture:

"This service should be spontaneous, not forced. Just like a father loves his son spontaneously. A young man likes to love a young girl spontaneously. So bhakti should be like that. As soon as one hears the name of Krsna, immediately, spontaneously, he should be ready to serve Him. That is pure devotion. Not that forced. In the beginning, we have to force, that "You rise early in the morning. There is mangala ärätrika. You have to perform it." But when this function will be done spontaneously, "Oh, this is the time to offer mangala ärätrika to my Lord..." That is wanted."

Fake it until you make it...become conscious before you come Krsna Conscious. We have to force ourselves in the beginning because we are in such an unnatural state of mind, so far from and so much covered from our original state. Our meditation on chanting the Holy Name must be to train our unwieldy mind to always think of Krsna. We must fill our mind, our intelligence, and our very being with the Holy Name.

And in our sincere efforts to serve His devotees, our fellow spiritual warriors in this great battle of our times, we will learn humility, we will face the necessary purification, and we will taste the bliss of authentic loving exchanges and relationships, a taste that is truly beyond this world.

Further from the Nectar of Devotion:

"This devotional service is a sort of civilization. It is not simply inaction for people who like to be inactive or devote their time to silent meditation. There are many different methods for people who want this, but civilization of Krsna consciousness is different. The particular word used by Srila Rüpa Gosvämi is this connection is anusilana, or cultivation by following the predecessor teachers, or äcäryas. As soon as we say 'cultivation,' we must refer to activity. Without activity, consciousness alone cannot help us.' "

Prabhupada adds:

"I have to do this. My Lord will be pleased. So I have to do this." Activity. But if I have no idea what is Lord, what does He want, how He's pleased, if we do not know all these things, naturally there will be no activity."

The method is simple: to know Krsna we must simply hear about Krsna from the authorized source, the book bhagavat and the person bhagavat, then our dormant natural state of attraction to Krsna will arise. Prabhupada concludes with these words:

"So anyone who is working for spreading Krsna consciousness, he has no other motive than to satisfy Krsna. He has no other motive than to satisfy the representative of Krsna.

The Wisdom of Radhanath Swami: The Sincere Footsteps At Our Doorsteps:

"The Sincere Footsteps at Our Doorstep"

From a darshan with the monks of the Bhaktivedanta Ashram, NYC, on 7-23-09

As our humble temple here in the East Village blossoms into The Bhakti Center, a front-line dynamo of progressive outreach and spiritual shelter for the denizens of the universal capital of the material energy, Manhattan, we look for guidance to the realized teachers whose vision propels us forward in a task with so many sublime qualities spiced with grand challenges both expected and unexpected.

The path we must tread is a careful one, requiring the balance of a tightrope walker with the sincere open-bigheartedness of the selfless saint, complete with the layered and authentic sophistication demanded here in one of humanity's most vibrant aesthetic playgrounds

His Holiness Radhanath Swami is one of the great inspirations behind the expansion of our project, following firmly and with great devotion in the footsteps of his beloved spiritual master, our eternal well-wisher and original neighborhood spiritual pioneer and patron, A.C Bhaktivedanta Swami Srila Prabhupada.

In this very same neighborhood where Srila Prabhupada's mission first took root, where the timeless practice of loving devotion to God, bhakti-yoga, first made its presence felt in the contemporary Western world, Radhanath Swami now offers us his energy and presence to fulfill a promise he sees coming over the horizon.

It is a new wave of seekers, a renaissance of authentic children of the Divine ready for real spiritual culture, looking for a community of selfless love, deep wisdom, intelligent realizations, and total mind/body/soul connect that could change the shape and course of the world.

It is our duty to serve this new movement with open hands and hearts, with the warm family atmosphere of a delicious dinner topped with soul-stirring music, with the space to allow tired bodies to stretch out and become renewed, and most importantly of all, with the gift of the soul's eternal life of bliss, the art of bhakti.

Radhanath Swami, in his discourse with us, revealed that we carry within our hearts the deposit of Srila Prabhupada's mission here in NYC, a mission whose depth and openness is so rare in today's world that thrives and collapses in on itself in the name of strife, ruthless competition, and immoral and impersonal understandings of our relationships with each other.

We live in a city that has tasted the terror of what happens when faiths collide with one another, seemingly because of spiritual differences but actually based in the economic, political, and social realities of our time that never seem to fail in causing us to gnash and bear our teeth at one another like wild animals desperate to protect their territory.

The rare depth and openness of our mission, Prabhupada's mission, comes in the desire to help everyone, without discrimination, reach to their spiritual core. The bhakti tradition tells us that this core, the essence of our soul, is a condition of eternal knowledge and bliss, in service to the Divine, to Krsna, and to each other.

It is a condition which belongs to everyone equally, and which is beyond all sectarian strife and material misunderstanding. Radhanath Swami explains this eloquently himself in describing his first encounter with the mission and words of Srila Prabhupada in Bombay in 1970, in this excerpt from his biography The Journey Home.

Radhanath Swami writes:

"He confidently explained how true religion was not the property of any sect, caste, or creed, but the nature of all living beings. Our nature, he said, is to love God, but this love has been forgotten since time immemorial. Such love of God must be unconditional to completely satisfy the self.

'We are spirit souls,' he said, 'but in ignorance, we identify this temporary body with the self.' He went on to explain how the cause of all suffering was forgetfulness of our relationship with God, and how this consciousness could be easily awakened by the chanting of God's names.

In a voice brimming with compassion, he pleaded with the audience to take this message seriously. 'This process,' he said, 'which revives our dormant love of God, is called bhakti-yoga.'"

Srila Prabhupada himself explains this essential nature of his mission in a 1968 letter to Roland Michener, the governor-general of Canada. Prabhupada writes:

Our society (the International Society of Krishna Consciousness) is a non-lucrative organization, whose purpose is to promote the well-being of human society by drawing its attention to God. We are a non-sectarian society, and our members include people from Christian, Jewish and Muslim as well as Hindu faiths. The aim of our society is not to found a new religious sect, but to invoke the living entity's dormant love of God, and thus provide the human society of all faiths with a common platform of clear theistic knowledge and practice.

Members of our society may retain their own respective religious faiths, as our society is meant to establish a clear, practical common formulation of the common ideal of all theists, and to defeat the unnecessary dogmatic wranglings that now divide and invalidate the theistic camp. This common ideal of theism is to develop love of God.

In my own experience so far here in the city, encounters with the spiritually inclined have revealed a real eclectic mix of philosophical and practical viewpoints. It leaves me alternately enthused and confused, excited knowing that so many are ready and willing to bring real spiritual change into their lives and into the lives of others, but also wondering what is our specific approach, true to our tradition, that we can give and serve to this eclectic bunch of seekers.

I asked Radhanath Swami about this concern, and in his typical sweet simplicity, he told us that we should simply have faith that the attractiveness of bhakti, the attractiveness of the essential universality of the soul and its relationship to the Divine that we all share, will break and shine through any ideas that we are too different or specific to be able to share what we have.

In his own words, Radhanath Swami says we should, with taste and discretion, "love them for who they are." It will not do us any good to wage any theological battles, to establish some kind of supremacy in the turf war of religions big and small.

It should not concern us to try and prove that we have the right message and understanding. If we know, and if we feel, that the fruits of bhakti have sprouted and warmed our hearts, and have filled our lives with immense meaning and satisfaction, no matter who we are and where we come from, then it is just simply our own personal example and the example of our community that will allow our new friends to enter into a relationship of trust with us.

In this way, we can begin to serve them with the jewel-like gifts of the bhakti atmosphere, the life of selfless devotion that is the foundation of the real spiritual life and the key to the door that gives our full relationship with God and with each other.

As Radhanath Swami concluded with:

"Our anesthesia is making friends, and the bridge will be hospitality and friendship. Unless people open their hearts, our philosophy does not enter. We have to show people that we care about them.

There will be an explosion of Bhakti in Manhattan. We have to stay together and work together."

By his blessings, and by our effort, and by your support, we can begin to soak the streets of NYC in the essential understanding of the real bliss of a life centered on the soul and on service. And if it happens here in NYC, the hub of the wheel of anything that happens on this Planet Earth, it will happen everywhere else.

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...not like the land of Egypt from which I had come out...

In the light of wisdom, we are able to honestly, with courage and clarity, at the previous foibles of our lives in such a manner as to express and instruct others so that they may not make the same mistake.

In this excerpt from "Seven-Story Mountain", Thomas Merton reveals to us that in our spiritual lives, we must dive deep within, with the desire for a wholesale change to turn our face to God, as we cannot live in the same way, in the same land, as we have done before....

"I had come, like the Jews, through the Red Sea of Baptism. I was entering into a desert...where I would have a chance to give God great glory by simply trusting and obeying Him, and walking in the way that was not according to my own nature and my own judgement. And it would lead me to a land that I could not imagine or understand

It would be a land that was not like the land of Egypt from which I had come out: the land of human nature blinded and fettered by perversity and sin. It would be a land in which the work of man's hands and man's ingenuity counted for little or nothing: but where God would direct all things, and where I would be expected to act so much and so closely under His guidance that it would be as if He thought with my mind, as if He willed with my will.

Baptism had brought with it the obligation to reduce all my natural appetites to subordination to God's will: 'For the wisdom of the flesh is an enemy to God: for it is not subject to the law of God, neither can it be. And they who are in the flesh, cannot please God...and if you live according to the flesh, you shall die, but if by the Spirit you mortify the deeds of the flesh, you shall live. For whosoever are led by the Spirit of God, they are the Sons of God.'

It took me time to find it out: but I write down what I have found out at last, so that anyone who is now in the position that I was in then may read it and know what to do to save himself from great peril and unhappiness.

And to such a one I would say: Whoever you are, the land to which God has brought you is not like the land of Egypt from which you came out. You can no longer live here as you lived there.

Above all, eat your daily Bread without which you cannot live, and come to know Christ Whose Life feeds you in the Host, and He will give you a taste of joys and delights that transcend anything you have ever experienced before, and which will make the transition easy."