Volume XI - Philosophy, Psychology and Mysticism
Part II: Psychology
Chapter XIV
SPIRITUAL MAGNETISM
Magnetism is something that can be wasted, that can be lost, and that can be made powerless. When a person consciously exerts the magnetism he has it becomes powerless. The very power with which one exerts the magnetism makes it powerless. Magnetism can be wasted if one does not have the strength and control to sustain it. Many possess great magnetism in some form or other, but without knowing it they lose some of it every moment of the day. As one needs a safe for keeping one's treasures, so one must know the key to the control of magnetism of whatever kind.
Magnetism can be lost in two ways. A person who has some magnetism, without his noticing it may be robbed by another who does this either consciously or unconsciously. How can a man know when he robs another unconsciously of his magnetism? It is very easy to know. When he sees that people do not want to listen to him, when he realizes that people do not want to be with him for long but feel like running away from him, then he must know that he robs them unconsciously of their magnetism; that is why they run away. And magnetism may also be lost by lack of regularity in life, by lack of conscientiousness, and by not knowing how to keep magnetism intact. By being conscious of one's magnetism one develops it, but by using magnetism consciously one loses it. And by being unconscious of one's magnetism one retains its charm, but it develops slowly.
Magnetism is a life substance, a living spirit. It has its own particular science. The more one knows of this science, the more one will be able to value it, to maintain it, and to utilize it to the best purpose. Action develops magnetism, but repose controls it; that is why very active people always develop their magnetism, but without being able to hold it. With one hand they take magnetism, with the other hand they give it out, and there is nothing left. It is like earning money from one side, spending it on the other, and always being without.
A continual effort is necessary to control magnetism, and it can be controlled by a certain amount of reserve. But there are two things to consider. By too much reserve one will also close the doors to the development of magnetism, just as too much work will exhaust a man while working moderately will develop his muscular system. So it is with magnetism: when we use it continually it is soon exhausted, but when it is used no more than is needed in order to cultivate it and control it then it remains in proper proportion.
The magnetism of the word is cultivated by speech, but it is controlled by silence. A talkative person may be interesting for some time, but afterwards he loses his magnetism. He has given it out by talking. Magnetism is also lost by speaking too low, or with too much emphasis, or with too high a pitch of voice. Magnetism is lost by every unnatural expression. When a cowherd calls his cows in a high-pitched voice, as is done in India, this is natural for him. He loses no magnetism, on the contrary he develops magnetism because it is natural for him to do so. But if a lawyer goes into a field and calls a cow in that same pitch he certainly loses magnetism, and the cow will not come either.
A speaker is handicapped when he has to speak very loudly, for a speaker can speak best in his natural tone. It is most unfortunate if he has to speak in a larger hall than he is accustomed to, for if an unnatural tone is produced he will himself be disturbed by it so that he cannot create the effect he desires. No doubt when he has been speaking for many years to large audiences he may develop his voice, and then it would become natural to him, but if not, it takes away all his inspiration and power.
A thoughtful person develops magnetism by thinking, but when he is over-anxious to tell everyone about his thought he loses it. There are people who before they have even thought of a thing are too eager to speak about it, and thus instead of producing magnetic power they spoil and destroy it. Magnetism of feeling is also very powerful. Its power is so great that words cannot express it; but too much expression of sentiment lets it escape. One is attracted to a kind person, but one runs away from a person who is always shedding tears.
Spiritual magnetism is the most valuable magnetism there is, for it is the magnetism of the soul. But as soon as one begins to show one's lantern, however beautifully it burns, the oil will begin to give out and then the lantern will become dim. It is a human tendency that a little spiritual stimulus gives man such an inclination to show it that as soon as he gives an extensive expression to his spiritual awakening in the form of words or acts he loses magnetism, for the magnetism had not yet been prepared. It was not ready. It is as if a piece of coal before turning into a diamond already began to shine out. It would then remain as it was and could never become a diamond. The mystery is that magnetism is developed by use and controlled by reserve. One must know the right balance between how to develop it and how to preserve it.
It is not true that only a few people have magnetism. In point of fact, everyone has some kind of magnetism. It is not true that there are people who do not develop their magnetism. The very fact that one is alive means that one develops it. But it is true that not everyone can control magnetism, and not everyone does control it. The loss of magnetism is more disadvantageous than the loss of wealth, for there is no earthly treasure to be compared with magnetism.
By Bayat, the initiation which a teacher gives to his pupil, a magnetism is given: the soul of the pupil is charged with a new battery. And if the pupil knows how to maintain it, how to keep it without wasting it, it will be like yeast, which never spoils and which lives for thousands of years. All the practices which are given by the teacher to guide his pupil on the spiritual path produce their particular magnetism. There is no occupation, there is no interest in the world which has so much to do with magnetism as treading the spiritual path. The power with which one progresses on the spiritual path is the power of magnetism, and the speed with which one advances depends upon the power of magnetism.
Spiritual magnetism is the best and the most dependable magnetism. Its character is healing and very powerful. This magnetism appears with the unfoldment of the soul. This means that the soul which is covered by many veils is uncovered through the meditative process, and then the soul begins to shine out as a flame does through the lantern, which spreads its light and radiates its heat so that everyone around can feel it.
In the same way a spiritual personality begins to radiate the original light of the soul, thereby giving light and life. When Jesus Christ bade us to drink his blood and eat his flesh, he meant that the spiritual magnetism which is given by spiritual personalities in the form of blessing, in the form of prayer, by their presence, in their atmosphere, should be our sustenance, should be the food for our soul. The spiritual path is a living path, because the magnetism of the spiritual path is living.
checked 03-Sep-2006
LINK:https://wahiduddin.net/mv2/XI/XI_II_14.htm
Chapter X
Chapter I
Volume XI - Philosophy, Psychology and Mysticism
Part II: Psychology
Chapter X
PHYSICAL MAGNETISM
There is not much difference between magnetism and vibration, but at the same time we use the word vibration for that which we can feel in some form or other, which we can perceive, which is more intelligible; whereas we are not always conscious of magnetism and it is not always intelligible although it has an effect on us. Sometimes magnetism may work for a long, long time before we are even conscious of it. Nevertheless, these are one and the same thing. In the aspect where it is intelligible we call it vibration because we feel the movement, whereas in the aspect of magnetism we may not feel it until its effect manifests to our view.
It is not always that one is attracted or feels repulsion on meeting a person, though it may happen that one is attracted or repulsed by merely seeing a person. Attraction or repulsion is something which takes place in less than a moment. The finer a man is the more he is awakened to this sense of attraction or repulsion, and as soon as he casts his glance over a person he either feels attracted or repelled. The only difference is that the wise see all and rise above it, whereas people of little sense react instantly. Nevertheless, every person gives an impression in an instant which calls out either attraction or repulsion.
Treating this subject from a physical point of view only, the first important thing which works automatically on another person is form and feature. The reason is that every individual is partly, even if not wholly, responsible for his form and features. Form and features do not represent only a family resemblance, but they tell us something about the person's mentality, his attitude of mind, his outlook on life, his condition. The first principle, in regard to feature and form, besides right formation is right proportion. Upon this depend attraction and repulsion. No doubt everyone sees it differently, because the sense of proportion is different in everyone, and therefore the impression is also different. And when we look at it from the artistic point of view, we find that there is a sense which is more developed in some and less in others, a sense which is awakened and which is touched by line and color.
The next aspect of physical magnetism can be seen in the regularity of the working of the physical body, in the rhythm of the heart and the pulse and in the circulation of the blood; also in the purity of the body, within and without. This magnetism is sustained by a regular life, by taking care of one's health and vigor, and by maintaining a regular rhythm of life. A man, absorbed as he is in his daily affairs, often neglects his body which is a vehicle to express the spiritual ideal. His neglect is sometimes due to his absorption in his daily work, sometimes to thoughtlessness and sometimes because he does not trouble to think about it.
Another aspect of physical magnetism can be observed in the movements. By this is not meant dancing movements, but movements in ordinary life: walking, sitting, eating, drinking. Every moment one shows the bent of one's mind with every turn one takes. We can see from a man's movements what his weakness is and what his strength. His movements can tell us of his wretchedness and of his joy. A person with awkward movements will always have an awkward mentality, a person with crude movements will naturally be coarse. This does not mean that one should develop artificial movements in one's everyday life in order to make one's movements more beautiful and appealing; that would be still worse. Nothing that is artificial has any power. That which attracts is an innocent movement. It manifests naturally. One cannot help moving in a certain way. Control over one's actions, over one's movements, gives a person magnetism. And the one who moves automatically loses that magnetism, whereas the one who gains control over his movements develops a power of magnetism which manifests in different forms. Is it not clear that a person who walks stamping on the floor with his feet has something hard in his mentality? A person may show his animal tendencies in the way he eats; also the way he sits, the way he looks, the way he speaks, and the way he acts in every capacity of life, are expressive of the condition of his mind.
Many do not observe all this, and yet they are affected by it just the same. Either they are attracted to someone or they are repulsed by him without his having said one word. Very often a person goes to look for work in an office, in a shop or elsewhere, and the man who appoints him, before he asks him any question has gained a first impression of him without even knowing it himself. And it is this impression which directs the whole conversation that he has with that person. He may ask him a hundred questions or only two questions, but they are dictated by the first impression he received in one instant. Naturally an ordinary person is not awakened to the higher aspects of magnetism, but everyone in a greater or lesser degree possesses a sense to feel and to be affected by physical magnetism.
checked 03-Sep-2006
Volume XI - Philosophy, Psychology and Mysticism
Part III: Mysticism
Chapter I
MYSTICISM IN LIFE
Mysticism may be considered as the essence of all knowledge. It may be likened to the perfume of a flower, for it has a fragrance of its own. We do not see the perfume, but we see the flower, and so we will not hear many words from the mystic to explain mysticism, but we can perceive that mysticism in his atmosphere. Mysticism may also be likened to honey. Honey is purifying and so is mysticism. It purifies man of his infirmities, and it is the sweetest of all the different aspects of knowledge that exist.
To a mystic the outward forms such as rituals and ceremonies are not of the first importance; yet a mystic will take part in them, whereas the half-wise man who says, 'I have advanced too far. I cannot tolerate the outer forms any more,' will rebel against them. The mystic can tolerate anything, for he interprets life according to his own stage of development. He can enjoy the meaning of ritual, which is something that even the people who are officiating do not always know. He may interpret a ceremony according to his own wisdom, and give an interpretation which those who perform that ceremony or those who watch it would never even have dreamed of. He sees all that he wishes to see and he knows all that he wishes to know, in the outer form as well as in the inner form.
It is a fact that mysticism cannot be defined in words in the form of doctrines, theories, or philosophical statements, for mysticism is an inner experience. In order to know an inner experience one must arrive at that experience. If we say to a person who has never had a headache in his life, 'I have a headache,' he will never understand it. He will not know what it is. Therefore, the word mysticism means nothing. It is through the inner experience that one realizes its meaning in all its fullness. Naturally, therefore, we can find many books on psychology or philosophy, but seldom anything on mysticism. And the few there are on mysticism are generally about something quite different from what mysticism really is. The reason is that it cannot be put into a book. It cannot be expressed in words. But the very reason why it is so vague is why it is so valuable, for if there is any knowledge that is worthwhile, if there is any science which is precious, it is the knowledge and science which one can get out of one's mystical experiences.
The difficulty is that there are half-mystics and quarter-mystics, and yet all of them are regarded as mystics, and this causes confusion. When a person says, 'I am a Christian mystic, or a Jewish or a Muslim mystic,' he has not yet arrived at mysticism. Mysticism cannot be divided into different sects, and the one who says, 'My mysticism is different from your mysticism,' has not yet arrived there, for true mystics cannot differ. Because inner experiences cannot be changed their experience is one and the same. All changes belong to the outer experiences of life. The further one progresses on the spiritual path, the more experiences one has which are similar to those of others in that advanced stage. All ideas such as that of the inner body or the hereafter are actual experiences of mystics. They are not speculations. The power of the mystic belongs to his own experience. The speculator is never satisfied with his knowledge, he is always doubting himself and wondering whether he is right or wrong.
There are seekers after mystical truth who have perhaps devoted twenty years or more to discovering some key to mysticism, and they have come back through the same door by which they entered in, saying, 'I have found nothing. I have closed my eyes for years, but all in vain. Tell me what am I to see, what am I to find there?' The reason is that not only did such a person go on his search with his eyes closed, but he also closed his soul. Instead of receiving a revelation he had a double loss. He could have done much better with open eyes. Although he did not want to fool himself, which is always worthwhile, yet he did not want his imagination to make an effort, so his mind and his heart were closed even before he shut his eyes, and consequently nothing was open.
Imagination should not be discarded. Imagination becomes a ladder on the path of the mystic. Besides, if it were not for imagination there would have been no art, there would have been no literature, there would have been no music. These are all an outcome of imagination. When imagination can produce beauty outwardly in the form of poetry, music, art, or literature, it can produce beauty of much higher and greater value when it is directed inward. Someone may say, 'If there is a God He should appear before me so that I may believe. I do not wish to take the trouble to imagine that there is one,' yet if he lived on earth for thousands of years, he would remain where he is. First his imagination must help him to form an idea of the deity; then he will have made an abode for the deity to abide in. As Voltaire has said, 'If God did not exist one would have to invent Him.'
Naturally the mystic begins his work with the ladder of imagination, and actual experience follows. What experience does a mystic have? Does he see colors, does he communicate with spirits, does he wander in the higher worlds, does he read thoughts, does he recognize objects by psychometry, does he perform wonders? To a mystic all these things are elementary, and those who do them are half-mystics, quarter-mystics. To a mystic who is a thorough mystic it is all child's play. These things are not beyond his power. The power of the mystic can be so great and his insight can be so keen that an ordinary man cannot imagine it, yet for this very reason a mystic, who looks no different from an ordinary man, cannot profess to see or feel or know or understand any better. Naturally, therefore, the real mystic who has arrived at a certain point of understanding makes the greatest effort to keep his power and insight hidden from the eyes of all. It is the false mystic who comes forward and claims perfection and prophetic powers, and who suggests that he can work wonders.
Mysticism changes man's outlook on life. The higher a mystic reaches, the wider becomes his outlook. It is therefore very difficult for a mystic to adjust himself to the limited life of the world. He must continually speak and act differently from what he feels and knows. It is just like an actor on the stage: when he has to be a king then he acts as a king and speaks as a king, and when he takes the part of a servant he acts that part, but all the time he knows and feels that he is neither a king nor a servant; that he is an actor. And thus the feeling of a mystic is one thing, and his outer affirmation is another.
Is this a right thing to do? Is it not a kind of hypocrisy? An outspoken person would say, 'I say what I mean,' just as he might say, 'I tell the truth whether you like it or not, I don't mind.' But it cannot be helped. In order to get away from this hypocrisy some mystics have closed their lips and have not spoken throughout their whole life. They have retired into the forest in order to get away from it. But when they live in the midst of the world they can only adopt this method: feel and know the truth, while speaking and acting as everybody else does. And if someone says that is not right, the answer is that in the case of other people most things are wrong: knowing, acting, as well as speaking. Whereas in the case of the mystic only one thing is wrong. The mystic at least feels and knows rightly; that much is to his advantage.
Imparting mysticism to a seeking soul is an automatic action on the part of the pupil and also on the part of the mystic, for what the mystic gives to the pupil is not his own, it is God's, and the pupil is a kind of vessel that receives this blessing. If the vessel is not ready or if it is filled with something else, with every desire on the part of the mystic to fill it he cannot. Therefore, the whole training of mysticism is first to clean this vessel, to make it ready for the mystic to pour into it the divine knowledge which comes from within.
One might wonder whether life in the West has become too confused for real mystics to develop there. As there are tall people and short people in all parts of the world, so there are wise people and foolish people everywhere. The mystic is born with a tendency towards mysticism, and there are many who are born like this in the West. Only, in the East there are many who are interested in giving a stimulus to this tendency, whereas in the West it is the contrary; for when a person shows that tendency people laugh at him. They think it is something abnormal and they do not allow this gift with which he was born to develop in him. That is why one finds far fewer mystics in the West than in the East. Besides, when a youth has a mystical tendency in the East he finds a teacher, a guide who can help him on, whereas in the West this is very difficult. Then generally nobody in his family knows anything about mysticism, and so they discourage him or disapprove of his tendency. And it is the same with his friends. So from all around he is pulled back instead of finding encouragement on the path. Nevertheless, a person born with a mystical tendency, however much he is pulled back, will always sooner or later try to find what he is looking for. He cannot feel satisfied because of that innate yearning.
People often ask what is the difference between mysticism and occultism. In point of fact, occultism is that which the mystic shows as the result of his experience, as the outcome of his insight, as the expression of divine law. Nowadays we often hear occultism spoken of as something distinct from mysticism, but that is not so. Often a man who is a half-mystic comes forward, and then if people say that he is not a mystic, he will call himself an occultist. He must be something. This gives him a position too.
There is a story that three horsemen were coming from Delhi, and behind them there was a man riding on a donkey. Someone on the road addressed them and said, 'Riders, where do you come from?' Before the three horsemen could answer, this man on the donkey said, 'We four riders are coming from Delhi.' 1
To give another example: clever and wise are not the same. It is not right to say that the wise man is not clever, though his wisdom weighs more than his cleverness. A person cannot be wise if he is not clever, only his wisdom gives his cleverness such dignity that it would be an offense to call a wise man clever. Thus a mystic is an occultist, but to call a mystic an occultist is to bring him down to a lower level. It is like calling a wise man clever. Occultism is the result of the mystic's experience. He fathoms the laws of the unseen world, and he interprets them in ordinary language; that is occultism.
1 - The untranslatable pun is on savar, a word which means both 'knight' and 'rider.' The claim of the man on the donkey in the story, who was a low-caste potter, became a Hindustani proverb: Chharon savar dillise a rahe hen.
checked 18-Oct-2005
Chapter III
Volume XI - Philosophy, Psychology and Mysticism
Part III: Mysticism
Chapter III
LIFE'S JOURNEY
It is the coming of the soul from its original place to manifestation and its returning again from manifestation to its original condition that makes life's journey. The meaning of life as we understand it is merely this journey. The condition of the soul before this journey and after this journey is not recognized, not acknowledged by man. In reality before this journey the soul is not a soul, nor does the soul remain as a soul after this journey. But for people who hold on to their personality and who have not yet probed the wider horizon of knowledge, it is very difficult to absorb this knowledge. And as all that they know is themselves, God being no more than an idea to them, they sometimes get disappointed and discouraged. Yet whatever conception may be given to them, it does not take away the fact that a soul only exists as an individual soul from the time it shoots out as a current through the different spheres until the time when it goes back and meets its original Being.
There is a difference between eternal and everlasting. The word 'eternal' can never be attached to the soul, for that which has a birth and a death, a beginning and an end, cannot be eternal though it can be everlasting. It is everlasting according to our conception. It lasts beyond all that we can conceive and comprehend, but when we come to the eternal that is God alone.
Different spheres such as the angelic sphere and the jinn sphere are like a clay which is made for the soul to use. In other words, the soul borrows from the angelic sphere the matter of that sphere. It is called matter because there is no other term for it except the matter or substance of that sphere. Then from the sphere of the jinn it gathers the substance of that sphere, and that substance covers the substance which it has already gathered in the angelic sphere. And after this the soul gathers around itself the substance of the physical sphere.
By analyzing the substance of the physical sphere we can arrive at a better conception of the idea that the whole of creation was made in order that man might be created, that all that went before was a preparation. Even the angelic sphere and the jinn sphere were preparatory stages for the soul coming towards manifestation.
Thus we come to the analysis of the four different clays of which the body of man is composed. The first clay comes from the mineral kingdom. Rocks and mountains were made first. Trees and plants came afterwards. And the third process was that the same substance which first was rock and mountain and then became tree and plant, afterwards became still more living and manifested in the form of animals and birds. And it is from this same substance that the body of man was made. It is as if God had made a clay for man which was first dense in the form of a rock and in the form of a tree, then less dense in the form of an animal, until it was made still finer so that in the fourth stage it might become the substance for the body of man.
It is for this reason that man depends for his sustenance on all these substances. There is mineral substance which is good for his health, there is the vegetable kingdom on which he depends for his food, and there is the animal kingdom which also serves for his sustenance. Because his body is made of these elements it is also sustained by these elements. Man is made of these four substances, the flesh, the blood, the skin, and the bone representing the four different clays.
Besides from infancy and childhood man begins to show the qualities which he has gathered from the different spheres. For instance, infancy shows the sign of the angelic world. In the form and face of the infant, in its expression, in its smiles, we can see the angelic world. An infant is like an envoy sent from heaven to the earth. And early childhood begins to show the quality of the jinn world: the inquisitive tendency to ask of everything what it is, the love for all that is good and beautiful, all that attracts the senses, these qualities of the jinn world manifest in a child. The child takes such keen notice of everything, the child remembers more than ten trained grown-up persons remember, the child is keen to understand everything that it encounters, eager to learn and happy to remember. All these are jinn qualities. Afterwards, with youth, the qualities of the world become apparent.
When man advances in age he shows a return of the same qualities. First the jinn quality. When he has had all the experience of the world and has reached a certain age he becomes most keen to express all that is beautiful. At this age human beings become intelligent, they speak, they teach, they understand things which young people cannot understand. The jinn quality develops. And when he advances further in age, then the angelic quality develops, then innocence comes with its engaging smiles, then all malice and prejudice are gone and a quality of continually giving out begins to manifest. If one does not see these qualities developing in some people this is usually because they are more engrossed in the world, and then the natural development does not show itself.
In infancy man also shows a mineral quality, and that is the slow perception of everything. An infant is living just like a rock, sitting or lying, and it does not move as quickly as an older child. In seeing, in hearing, in responding, in perceiving, in everything it has a slow rhythm. It shows the rock quality. And with childhood appears the vegetable quality: as vegetables grow so the infant grows, and as trees and plants are responsive to human sympathy so the child begins to respond. With a loving person the plant grows more quickly and flourishes better, and so the child grows up more harmoniously with a loving guardian. But where that love is not given, then just as plants and trees wither so the life of the child becomes ruined.
In youth the animal or bird quality begins to show, and that again demonstrates the continuity of the same process, the process of the angelic sphere, of the jinn plane, and of the physical world. With age it is again the same process, but the other way round: first the vegetable kingdom begins to show, a person becomes milder, more gentle, thoughtful, and considerate, just like trees compared with rocks. And as one advances so one comes closer to the mineral kingdom; then a certain exclusiveness, a remoteness, a wish for retirement, a love of solitude develop which are all qualities of the mineral kingdom.
There is another most interesting side to this subject, and that is the spiritual development. A man who develops spiritually also shows the qualities of those spheres whence he has come, and of those substances on which he has lived. For instance, the first quality that a spiritually advanced person shows is that he is more perceptive, more observant, more responsive, more outgoing, more appreciative, more sympathetic, more harmonious. Where does it all come from? It comes from the animal kingdom.
As he goes further, man begins to show the vegetable quality: gentleness, mildness, kindness, and above all, the bearing of fruit and giving it to all, to the deserving and to the undeserving alike. The one who can reach the branch of the tree can take the fruit. People throw stones at trees and cut them, but although no doubt this hurts the tree, the tree does not blame them. It has borne fruit and it is willing to give it to them. And this becomes the condition of the spiritual person: willing to serve all who need his service, bearing fruits and flowers which may nourish and please others.
Afterwards, man adopts the stone quality, which is to endure heat and cold and wind and storm and to stand firm through them all. The soul who has advanced further spiritually becomes like this. Everything that falls on him he accepts. He loves retirement. He loves solitude, and at the same time the world may drag him out of it and life may compel him to be in the world. But the rocks always seek the wilderness. They belong to the wilderness. They live in the wilderness; that is their seeking; that is their place.
There have been many kings and rich people in the history of the world, but they have never been so loved and honored and held in so much esteem by human beings as the spiritual souls. Why is this? Because it is out of the rock that the idol of God is made. And when man has become a rock, then he is worshipped, then he becomes a living idol. And if one asks why man has to become a rock in order to be worshipped, the answer is because the rock is not conscious of itself; that is why. People prefer to worship a rock rather than a man. So, when the spiritual soul has reached the state of becoming a rock, no more conscious of his little self, unaware of his limitation, not concerned with anything, detached from all things and beings, then that soul is to be worshipped.
There are three higher qualities which also manifest when a person becomes spiritual. The human quality manifests when he develops personality. This is the first step. When there is spiritual advancement personality blooms. The jinn quality manifests in the next stage when a spiritual man begins to teach, when he shows genius in his inspiration and in his insight into human nature, into past, present and future. And when he reaches the stage where the angelic quality manifests, then he begins to show innocence, simplicity, love for all, sympathy, and God-consciousness. The angelic quality manifests in the spiritual man when he has withdrawn himself from the world, when he has centered his mind on the cosmos, and when his consciousness is no longer an individual consciousness; by that time he has become God-conscious.
checked 18-Oct-2005
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