Armena

Its strange you dont speak about the hunderds of temples we had and the Christianity destroyed them 1700 years ago...

Are the jews going back in history? Besides what makes you think that we're going back in history? Its the purpose of the jews that much high spiritual cultures such as Armenians get assimilated and vanished, like the Assyrians and the ancient Egyptians. If we set us apart its not because we are agianst any other cultures or nations no its only multiply ourselfs more. No Armenism hasn't proclaimed that it will stop this, its pupose is to make us more powerfull in this world mainly with the mind... Who says Armenism will stop all that? My friend they are ruling the world for 2000 years now in their way the only diffrence is that they use that to manipulate people but we Armenians can use it in the proper and goodwilling way.

OFTEN people use the word 'faith' in the sense of the particular religion they follow, whether they belong to the Jewish, Christian, Muslim, Buddhist, or another religion. And in this way they obscure the real meaning of faith, which is light itself. Faith is not necessarily a belief, but faith is the culmination of belief. Belief is a conception; a conception which one has formed oneself or a conception of a certain idea arrived at by reading something. A person will hold this belief as long as his reason is not strong enough to root it out, or as long as he does not meet someone who will dig it out, or as long as he has not had an experience which entirely destroys it. How many does one see in the world around, counting spiritual words on their rosary, sitting in churches with eyes closed, worshipping every Sunday; and yet when someone who is more intellectual and whose reasoning is more powerful meets them he is able to change them completely. From being orthodox such a person has become a practical man, from a dreamer he has become wide-awake! No doubt one belief can be stronger than another. A sheep-like belief is a belief, which everyone holds without admitting it. People think that they have a reason for believing that which they believe, but this is not always so. Often a person thinks that he has a reason for something, but he may be wrong. Religious questions apart, when one comes to political matters, a man may be raised up by one person's influence and the whole country follows him; he becomes the man of the day. Everyone follows him with his eyes shut. But then he may be despised by someone else and the crowd despises him too. That is crowd psychology. At the same time everyone says, 'I am an intellectual. I always tell the truth for I know what I am speaking about.' But is it so? It is not. When I went to Russia I saw pictures of the Czar and the Czarina in every little shop. Do you think the people did not have a feeling of adherence to the Czar? Was it all hypocrisy? It could not have been. And what happened the next day? They broke the crowns in the street with hammers and carried them in their processions. Where had that belief gone, which on day was so great that they thought that the portrait of their Czar was sacred? Next day the belief was changed; it took no time. You may think, 'This happened in Russia'; but you will see it in every country just by studying the psychology of the crowd. Therefore wise people have never depended upon the praise of the crowd. They have always known that it was worth nothing. Buddha, with all the worship and praise given to him did not even look at it. He kept his work before his eyes, his service to humanity, and so did all the sages and prophets and seers and thinkers; they never believed in the praise of mankind, in its love and affection. What is it? The man who has not reached the realm of faith is not living; he does not yet know his mind. One day he believes something, the next he does not. Therefore faith is not only adherence to a certain religion or belonging to a certain church; faith is much greater than that. The next step on the path of belief is that one does not believe something because the crowd believes it, but because it comes from a certain authority. This is the child's belief, but at the same time this is the way one has to go. The child progresses when the mother says, 'This is called water,' and it repeats, 'Water.' It does not argue and say, 'It is not water, it is bread.' It just listens and believes and that is the way it begins to learn. Then there is the third step, when the belief has a reason, when one says, 'Why do I believe? Because I have a reason for it. I can explain my belief; therefore I believe it is such and such.' This belief is more dependable. Yet, is reason always dependable? Reason sometimes proves to be so tricky that one day a person may reason out a certain thing, and the next day he has every reason to root out his belief. For is it not reason that makes the evildoer commit evil? No one does anything without reason. One day a person reasons how to do something, and after only a couple of hours he may discover that it was not a good reason. But there is a fourth belief, which alone can really be called belief, a belief which does not even depend upon reason, a belief which is a natural belief; one cannot help having it. Nothing can root it out, no argument, no reasoning, no study, not practice, nothing can take away from one, for it is a natural belief. This is what faith is. A person who has not reached this belief is still on the way, and he cannot say that he has faith. Faith is such a great virtue. Even in everyday life one cannot value enough a companion, a relative, a servant, or a friend who is faithful. There is no price for it, it is beyond price to have someone who is faithful, someone in whom one can have confidence, upon whom one can rely with closed eyes, of whom one can say that one is sure that he will never change his affection, his love, his kindness, his right feeling. If one has someone like this one should be most thankful, for it is more precious than any worldly treasure. If I had to describe the meaning of faith I would say that faith means self-confidence. The secret of faith is that it can be used as a medicine and better than medicine, as wealth and greater than wealth; it can be religion and greater than religion, happiness and greater than happiness. For nothing can buy or sell faith. If there is anything that can be called the grace of God it is faith and self-confidence. It is something one can neither teach nor develop; it must be in one, and it can only be strengthened by loving it, by enjoying it. It develops by itself. If a person comes to me and says, 'I believe in you so much that I will believe anything you say; but I do not believe in myself,' I will say, 'Thank you, I will not believe in you either. You had better believe in yourself first; then I can depend upon you.' What kind of belief is this? If a man does not believe in himself he will say one day, 'I believe in you,' and the next day, 'I do not believe in you.' Besides, faith is inspiring, faith causes a man to be brave, courageous, successful, and faith makes life wonderful. Faith can be observed in five different aspects: faith in one's impulses, faith in one's reason, faith in one's principle, faith in one's ideal, and faith in God. It is the mystical temperament that causes a person to have faith in his impulse. When a mystic thinks, 'I must go to the North,' he goes there. He does not ask himself why; he accepts the divine impulse, and he goes toward the North to meet whatever he may. If an impulse arises to do this business, to enter this profession, accomplish this or that, and a person does it there is something wonderful about it. Columbus is an example of this. He had the impulse to go and seek for India, and indeed he found a continent. The outer form of the impulse was wrong, but the inner right. The mystics of all ages have believed in this. They cannot help it; it is the mystical temperament. If a thousand people say, 'No, it is not right,' they say. 'Yes, it is right, I must do it.' It is not necessary for everybody to become a mystic in order to have these impulses and listen to them. Listening to one's impulses is a question of temperament. There may be one man who has it, and another, perhaps a very intellectual man, thinks, 'Is it right or wrong? Shall I do it or shall I not do it?' And the time passes and the chance is lost. Out of a hundred people only one will follow his impulse, and ninety-nine will wait to see if something is right or wrong, light or heavy. The second aspect is faith in reason. The success of great inventors such as Edison depends upon faith in reason. If they had not had this faith they would not have been able to create successfully, but by having it they made wonderful inventions. The third aspect of faith is faith in one's principle. Principle makes one strong, if only one has faith in it. There is a story of the young Prophet, who was taking care of the cows on a farm. When some young men of his own age came and said, 'Muhammad, come along, we are going to town to have a good time!' Muhammad answered, 'No, I will take care of your cows and you go and have a good time, I won't leave my cows.' With this principle the Prophet began; and eventually the same principle made him what he was, so that thousands and millions of people for fourteen centuries have held the name of the Prophet as their strength and power. And then there is faith in the ideal. Those who had a high ideal for the welfare of their nations, or their race, of humanity, held their lives cheap. To give their life was nothing to them; their ideal was always greater. Not every man has faith in his ideal, but it gives great power and uplift, and raises a man from earth to heaven. Finally there is faith in God. People may say, 'Is it not imagination to have faith in God?' But he who really has faith in God can work wonders. Someone said to a Brahmin, 'How foolish, O Brahmin, to worship an idol, calling it God!' The Brahmin answered, 'If you have no faith and you worship the God who is in heaven He will not hear you. But if I have faith I will make this God of stone speak to me.' A preacher once told his audience, 'When you speak the Name of God with true faith you can walk on waters.' There was a farmer standing there who was very pleased to hear this. He went home pondering upon it. Next day he went to the preacher and said, 'I could not understand all the dogmas and morals you preached, but one thing impressed me very much. Will you do me the great honor of having dinner with me? The preacher accepted, and the farmer said he would come to fetch him the next day. This, the farmer did, and on their way they came to a river which they had to cross. So the preacher said, 'Where is the boat?' The farmer said, 'Boat?' You taught me that if we pronounced the name of God we could walk on the water! Therefore I did not take my boat but walked on water, as you said.' The preacher was very much afraid that he would have to walk on water, too, for he had never tried this. He said, 'Will you do it, please? And the farmer did; but the preacher could not. Such is the phenomenon of faith. We may say, 'We have so much to do, so much to think about.' But to have faith is beyond all this; it is something which words cannot explain, something which springs up from the heart and which elevates man, raising him from the earth to the sky.

Whats wrong with that?

WEALTH has always proved to be a central object in the life of the world, an object towards which every mind is naturally attracted and which can solve most of the problems of life. However earthly they may seem, all things become good or bad by their use or abuse. In all ages man has made coins of gold, and there man proves again his soul's longing for light, for gold is the color of light and among metals gold reflects the light most. In the Qur'an it is said, 'All that we have created on earth and in heaven is for thy use,' which means: not for you to fear it or hate it or to renounce it, but to use it. It is easy for the poor to ridicule wealth and the wealthy, but once the poor man possesses wealth then the question is whether he holds it or throws it away. We realize from this that it is important that man should learn first in his life the right use of wealth. This problem can be solved by first considering the question from all points of view, from the moral as well as from the psychological, and also from the social and political point of view: in what way wealth can be rightly acquired. The present chaotic state of the whole world is caused by the lack of this particular knowledge. Today man only knows one thing: he needs money, he must acquire money, and if he has money he must hold on to it. But still the question remains: why does he need money, how can he acquire money, and for what purpose shall he acquire it? Through lack of this knowledge both rich and poor are at a loss. The rich everywhere are anxious to hold what they have and are nervous; for if conditions go on as they are now, what will happen tomorrow? Their heart is not at rest, even with money locked up in their safe. The moneyless, striving every moment of their life to possess all that the wealthy have got, win it perhaps at the cost of the destruction of a nation or race, of a moral code, or of culture and beauty and goodness. They only think of how to achieve this and how to take the wealth away from those who now possess it, but not how far they are justified in having the wealth which belongs to another, nor what use they will make of this wealth. This fight for life has so blinded humanity today that man is intoxicated in the struggle of life. He has no time to think of anything else, yet a thorough study of the problem from all points of view is the first thing necessary, and it can be the greatest help in living a better life and in doing good to one's fellow-men. Money being the principal thing for which man toils, he should know the best way to acquire it. He must first judge his talent, his capability, his art, profession, or work. He must judge fairly, without a personal thought, what he really deserves for what he does. Everyone is blind to this. A person only thinks of what another man earns, how very rich another person is, and how good it would be if he were in his place. Today man's cry for democracy is in order to pull down another man from his high place, instead of taking enough trouble to rise to high places by his own efforts and with the justification in his own conscience of deserving that place. Whatever man earns in life, and however great and rich he becomes through it, without the development of the sense of justice he is like a blind man. Externally a wealthy man seems enviable, but in point of fact, if one only knew his true condition, one would not envy his circumstances for a moment, for they not only blind him but blind those who surround him too; he has not only enemies among his adversaries, but he has enemies among his dearest friends. He may have an enemy in his brother or sister, in his wife or child. It is not their fault; it is that wealth is blinding. When a man develops his qualification, his merit, his talent, and when by that right he earns his living, he is quite justified in demanding what he really deserves. But man cannot be very just when there arises the question of self; therefore, he must also be open to compare his idea of his qualifications with the opinion of others, and he should be ready to recognize the superiority of someone else's qualifications. In business the honor of the word is the first lesson that every businessman should learn. Honor in business is the first commercial virtue. At the same time, to fight avarice is the duty of every businessman, and also to think of the advantage of both sides, of himself and of his customer. In modern trade, externally there is little bargaining, but the bargaining spirit still exists inwardly. Business today is a battle between buyer and seller, the one wanting to succeed at the expense of the other. Therefore it is not a business; it is a battle, and a battle mostly results in destruction. Now, after all the profiteering during the war years, is there peace in the commercial world? Every businessman is crying out with grievances, no matter to what country he may belong. This shows that in reality it is the profit of each, which is the profit of all. Whether in art, industry, labor, the professions, or commerce, one thing must be kept in view, and that is consideration for others, with an eye open for justice and fairness. Today there is great conflict between capital and labor. The capitalists wish labor to be under their control and to work for their profit, so that they depend solely upon the power of capital. This spirit of selfishness, reacting upon the mind of the workman, revolts against the profit that the capitalist makes. The consequence is that this selfishness on both sides causes trade to dwindle. On one side the war has destroyed lives and wealth and food that nature had supplied for humanity, while the remaining destruction is caused by this dwindling. If labor absorbs all the capital, then the capital is in the hands of labor; however, the evolution of life in every direction, social, educational, moral, or religious, mostly depends on the mentality of those who are well off. There is a side issue of the present state of affairs, which is its natural consequence, and that is the difference between the circumstances of a man who works with his hands and those of one who works with his head. Today, as conditions are, an intellectual man has the greatest struggle to live, and if they continue thus it will mean the ruination of the intellect in general, and instead of evolving the world will naturally go backward. The answer to the question whether the work of the hands deserves more wages than the work of the head, depends on whether the hand rules the mind or the mind rules the hand. Just now man is going from bad to worse. Doctors, professors, thinkers, teachers, poets and learned people have hardly enough money to live on, as labor demands higher wages than intellect does. Unions of workmen have spread all over the world, all in this way the conflict between the intellectual and the labor world becomes sharper every day. Now the question is, what can the solution of this problem be? Can the workman be at the same time a capitalists? Can a man who works with his hands not be a thinker at the same time? The answer will be: not necessarily, since for everything certain conditions are necessary. If the workman is a capitalists he is no longer a workman. While working, if he is going over his accounts in his mind he will spoil his work. Can a man of action be a man of thought at the same time? This is difficult too. Can a man be running after trains and buses and write poetry at the same time? For poetry he wants tranquility of mind, comfort, ease. What is possible is this one thing; that the workman should have every opportunity to become a capitalist. In this way he could know both; how to be a workman and how to be a capitalist. The man who works with his hands should have the opportunity to develop intellectually. Every working man should be given a chance, so that if he has the faculty in him to become a thinking man he may grow up to become a thinking man, and so that he will not die at his work. There are two methods of progress, one right and the other wrong. The right way is to give equal opportunity to each to rise to his highest ideal; and the wrong way is when a man, revolted by present conditions, pulls down another who seems to him on any kind of eminence in the life of the world, so as to bring everyone down to the same level. This latter idea of equality can be pictured as a piano of which the strings are loosened to the same tone, perhaps of the lowest key. When each key sounds the same note, it cannot be a piano any more. The present tendency of man seems to be to try to pull another down instead of himself rising to the place where the other is. It takes a long time to build, but it takes only a moment to destroy a thing. It is the rising to the height, which is difficult; it is not difficult to walk down the slope. Man today seems to seek the way of least resistance; to strive to rise needs patience and perseverance. Thus in order to become equal with others he wants to pull the others down to his own level. There is a great deal of talk going on in the world just now about communism. Yet if communism is devoid of a spiritual ideal, it could be only a change of condition on the surface. The extreme principles which man wishes to introduce in the form of communism may have the effect of destroying individual beauty and culture. There is more uniformity to be seen in the West than in the East. No doubt it has worked to the great advantage of the West, but at the sacrifice of individual progress; no thoughtful person can deny this. Great personages in any country of the East or West have become so by their individualistic progress, and it is the law of uniformity, which hampers the progress of an individual. It also hampers the progress of art in all its forms, in architecture, in music, in poetry; for the majority pulls the minority back from progress. Under present conditions the man above is enjoying his place, and he tries in every way to prevent others from rising to his pedestal. The man who stands below is therefore waiting for every opportunity to pull him down. A world where such a conflict exists between classes cannot promise harmony, order and peace; and a definite change is necessary in the attitude of both classes. The struggle between higher and middle class is a story of the past; it hardly exists any more. Today's conflict is between what is called the intellectual man and the working man. The solution to this problem is every community should provide adequately for the five principal needs of every individual: food, clothes, a roof, education, and medicine. It is intolerable to think that many are dying without food and clothes. If humanity would open its eyes to the most critical moment that has ever come to the world, the solution of this problem would become its first task. Now the question is, how can this be arranged? It might be conveniently provided if only those who have an income higher than what is necessary to live comfortably would give half of this to the community; and if those who leave their property to their children would leave half of this property to the community. Otherwise if this question is not considered, the present revolt of the average man will end in violence and the destruction of art, morals, religion, beauty, and culture. When religion decays, when materialism reigns, and when commercialism pervades all the world, it is then that man overlooks the fact of how he acquires his wealth, and his only object is to become wealthy. It is then that all manner of unhappiness breeds in the multitude and among individuals. Man is not only a child in his childhood, but he remains a child in many things all through life. There are things that man can digest, and there are things he cannot digest; it depends from what source they come. The Prophet calls wealth that can be digested Halal, and the wealth that cannot be digested he calls Haram. It is not the particular aspect of wealth that is digestible or indigestible, it is the attitude with which man has acquired it. It makes a great difference whether one acquires it honestly or dishonestly, honorably or dishonorably, by force or by work. Money rightfully earned must certainly bring peace, but money earned by causing pain to another, by ruining the life of another, by dishonestly or by injustice, man cannot digest. It is not a question of having wealth; it is a question of living happily with wealth. Today the average man has no education of that kind. He toils through the day and looks for his wages in the evening. Perhaps he goes to church once a week, but this education still remains to be given. The man with wealth has so many things with which to occupy his life that he hardly thinks about these things. Yet the life of a wealthy person is perhaps more unhappy than that of a working man. At the root of this whole question a psychological secret lies hidden; how did one earn one's wealth? Now coming to the use of wealth, there is a door to man's heart; it is either closed or open. When he holds a thing and says, 'This is mine,' he closes the door to his heart; but when he shares his goods with others and says, 'This is yours as well as mine,' this opens his heart. We must learn consideration for others; it does not matter whether they are rich or poor. We may have only one slice of bread, but when there is another sitting by our side we share that slice with him. By doing this, even if our bodily appetite remains unsatisfied, our heart is filled with joy to think that we shared our happiness with another. It is this spirit, which is necessary just now to change the condition of the world, not political and commercial disputes. We must be awakened to the main truth, that the happiness and peace of each can only be the happiness and peace of all. 'The one, who earned and used what he has earned, had gained. The one who earned and collected, and departed, has lost, 'says Sa'di. We learn from this that it is not only important to earn money, it is of greater importance to know how to use it. There are many in this world who possess wealth and yet are unhappy; they cannot profit by it themselves, nor can they benefit anyone else. The one who earns money and keeps it in the safe is not the possessor of that money; he is the doorkeeper of his treasure. There are four different ways of spending money; by extravagance, by profiteering, by using it, and by saving it. No one can judge another man for his way of using money, but everyone can judge for himself for the method he employs in using what money he possesses. It is not necessary for a man to be rich in order to show these tendencies; even a poor man can be extravagant. Extravagance has three forms. One is caused by ignorance: a simple man who does not know the value of money spends his pearls for pebbles. Another form of extravagance is when a man who is in charge of another person's money spends it without any qualms; he thinks that anyhow it is not his property. The third form of extravagance occurs when a man has no control over his will and is attracted by anything that appeals to his weakness; he then spends more than he should. But the one who is master over his will, who is a lover of beauty and generous of heart, even if he spent his last penny for his ideal he cannot be called extravagant, for he is the master. He who is not able to spend what he possesses is the servant of his wealth; he does not know life. When a person demands more than the things he possesses are worth, when he wants to make more profit than he is really justified in making, when he strays away from fairness in his business dealings, that is profiteering. Although for the moment it may seem a profit, yet sooner or later it must end in a loss. That is because selfishness and injustice are plagues, and they are likely to spread. Thus a man who makes an excessive profit from one person will then be brought in contact with someone else who is cleverer than he, and who will try to make a still larger profit from him. This is not only a theory; it is the normal condition nowadays. The present state of trade and business is working more or less to the disadvantage of every nation. The normal way of using money is to understand life's needs and necessities, and to preserve a right proportion between the earning and spending of money. One thing should always be kept in mind, and that is the thought that one does not exist alone; the world is beside one. Of course everybody is not in a position to help the world, but to think about it even for a few moments every day can awaken the spirit of beneficence, which is generally asleep in the heart of man. No doubt charity begins at home. One's first duty is to consider those who depend upon one. He, who has no consideration for those who depend upon him, while perhaps being generous to others, certainly lacks a great virtue in life. Surely, as it is taught in the Bible, one's neighbor should be considered. Neighbor means friend, relative, fellow-country-men; and as long as one does not stop at this but extends one's consideration still further and reaches humanity, then there is no doubt that one progresses in life, in whatever condition one may be. Saving certainly is a consideration, but there is a limit to it. In some cases saving is wise, but in other case it is avarice. It is a fact that the great gifts given to charitable works in the world mostly come from those who were wise enough to save. It depends whether one saves with a good intention, or only from a tendency to save. This tendency comes from considerations for tomorrow. From the practical point of view this consideration is necessary, and the philosophy of Omar Khayyam, to forget about tomorrow, only means to give up the extra worry and anxiety about tomorrow, as one also learns from the teachings of Christ, where he points to the lilies of the field. This teaching should not make a man careless, especially in the conditions of life today, but it should relieve a man who has nothing to save from the worry and anxiety about tomorrow

In Armenism, God is the focal point of Armenists’ daily life and spiritual training. The importance of God in Armenism is explained by the Armenists believe that God known in Armenian as Ararich - meaning the Creator - has created the world and chose Ararat as His earthly home. In particular, Armenists believe that the first humans have originated on the Mt. Ararat and were given shelter on its plains. Later on, by the grace of the God and humans’ choice to explore the world, first human couple known in Armenian as Man and Kin-meaning man and woman came down to earth from the Mt. Ararat and established their earthly residence at the foot of the mountain, on the river bank of Araxes, in the area of historical Armenia known as Naxijevan, meaning “the first settlement” or “the first shelter”. Armenism believes that God is good and loving, caring and compassionate, forgiving and helpful, God is the teacher and the guide, God is the parent and we are His children, every one of us. Thus, the world and all creations made by God know no evil and are holly, all the evil may come from humans, but never from the creations of God. Even, when an animal eats another animal, it doesn't committ evil, but operates according to its natural functions for survival. According to Armenism, human is not an animal even though that human may have a lot in common with animals. The commonality with animals just shows that all the creation came from the one, single source, God the creator. In Armenism humans are the representatives of God on Earth, Earth is the Garden created by God, humans are its gardeners, the sheperds of the God's creations. In Armenism life is a precious gift and a responsibility for one to know and cherish. Every birth is a celebration and a cause for happiness. Armenism believes that the first world civilization have began in Armenia and as such was blessed by God to become the first school of the world’s scholarship, where all the secrets of the heavens and earth were known and kept. As such, Armenists believe that Armenia once again is destined to become the world’s source of light and knowledge, divine inspirations and creativity, the source of worldly knowledge and skills, first conveyed to the patriarchs of the mankind, the Man and Kin, and to their descendants.

What is it?- Armenism is a way of thinking, a worldview, an ideology, a belief. Armenism has existed since the emergence of the Armenian identity. It is a collective understanding of Armenians about themselves and their role in life and the world at large. This concept had no tangible status in the past, because there was no need for its material existence, however, Armenism had brought forth the Armenian civilization of Aratta or Ararat back in 6,000-5,000 BC, giving birth to Armenian nation, Armenian language, folklore, customs, music, literature, science, national cuisine, traditions and cultural heritage in general. Through out the millennia Armenism was rather spiritual embodiment of Armenian people, collective vision about their national identity and unique belief about their collective role in the world, their national mission in life. Armenism is the concept of being Armenian, the “Armenianness”, the Armenosphere”. This collective understanding of Armenian people about themselves received its shattering blow with the fall of the last Armenian kingdom, the kingdom of Cilicia in the late 1200s, due to the massive invasion of Seljuk Turks into the region of Anatolia and Mesopotamia, followed by the Armenian Genocides of 1875-1885 and 1915-1923, when more than half of the Armenian nation was brutally massacred in Western Armenia by the hands of the Turkish government and its loyal gangs. Today, as a result of our devastating past not so far back ago, with the great loss of our historical homeland in Western Armenia and Eastern Armenia, with the quantitative loss of Armenian people, several centuries long Turkish oppression and collective suffering for many centuries, Armenism felt the urge to take shape and embody itself in the sacred pages of our history, to show its true potential and ability to empower Armenian people and the Armenian state with a resurrected collective psyche to ensure and secure our place in the world and live on as a nation and state through out history into the eternity. Why Armenism? Armenism is the way for our progress, because we believe that strong awareness of one’s national character, one’s national soul and cultural identity gives birth to strong individuals that are capable of developing a growing potential of becoming productive individuals for the benefit of the mankind. We believe that national identity of world’s leading individuals like Albert Einstein, Buddha, Mahatma Gandhi, Lev Tolstoy, Aram Khachaturian, Plato, Socrates, Mozart and many others had played a significant role in empowering them to realize their full potential as human beings, to succeed in life and extend their personally acquired skills and knowledge for the benefit of their nations, humanity, and the world at large. We believe that individuals become great people in life by first developing their love, care and compassion toward their own family, friends and relatives, then toward their own nation, Homeland and eventually the mankind and the world at large. We do not think that a lone individual who is parentless, homeless and without fatherland, without anybody to care for him/her or develop affiliation with can succeed in life and become a fulfilled individual, able to contribute to the benefit of himself or those around him. We believe that from personal bonds and sense of compassion toward one’s close one comes forth the awareness for public good and welfare, not vice versa. That is, to love the world and the humanity at large, one needs to love and respect himself, his/her own family, nation and homeland first. We do not consider ourselves as extremists or chauvinists, in fact we do not support or encourage that anywhere or among anyone at all, because we believe that extremism is a dangerous expressions of one’s repressed feelings and emotions, failures and personal problems, that easily blinds him/herself from the truth and the right path leading one toward the end and self-destruction with fatal outcomes to everybody else around. When did Armenism begin to take form? Armenism began to take form when Christianity failed to protect Armenians from the ruthless Genocide back on April 24, 1915. When the Armenian people had realized the blunder that they were living for millennia at the expense of their millions innocently dead ancestors in the Genocide while the rest of the world just watched at a distance and pity them, moreover making plots with the aggressor behind their backs. Armenism took shape under Garegin Njdeh to become known as Tseghakronutiun in the mountains of Syuniq untill the existence of the Armenian people and their republic was guaranteed. Communism came and suppressed the great Armenian spirit but not for long. Back in 1965, Armenism began to recover itself through a new national reawakening on the streets of Yerevan and throughout the Armenian Diaspora resulting in the world recognition of the Armenian Genocide and setting forth the precedent toward the 1991 independence of the Republic of Armenia and the triumphant struggle for the liberation of Artsakh and the freedom for the Armenian people from the communist oppression and obscured insignificance in the dynamics of the world at large. Why are you so sure about your victory? We are sure about our victory because we believe that justice is an absolute virtue. We believe that justice is divine and is an integral part of what makes God who He is. Throughout the time, various people and cultures referred to God in various ways, and attributed such qualities as good, evil, strong or else, while Christianity in many cases referred to God as if a supra-natural love. In our believes, God is justice, and each receives what he/she deserves. We believe that justice is the basic law of the universal processes that governs the universe and everything in it. As such, we believe that Armenians and the Armenian Cause are on the side of justice. Armenian Cause is just, and we believe that Armenians can become the guardians and promoters of justice – the disciples of the absolute truth. However being just is not enough to be victorious. Victories begin with the realization of reality and truth, and we believe that it is a reality that for the last 1700 years we were mislead by a foreign religion, which in many cases became the source of our defeats, such as the Armenian Genocide of 1915. We do not argue that Armenian Genocide occurred because of our Christian religion, but we do argue that the Armenian Genocide occurred because of our weaknesses and the source of our weaknesses we believe had roots within the Christianity itself. To not recognize this truth is to be self-defeating and self-destructive. When we began first time in many centuries to think as warriors of justice, as guardians and disciples of the truth, when for the first time we began to believe that Armenia is the Holly Land and Armenians are the chosen people, we became victorious in the battlefields, we became victorious in our state diplomacy, we brought justice to our people and to our Fatherland. In Artsakh (Nagorno-Kharabagh) justice and truth had triumphed. God has triumphed through our people and through our struggle against historical injustice and the web of lies and deceit. What is your opinion of the Armenian Apostolic Christian Church? We support Armenian Apostolic church as a national institution, which did its best to preserve the Armenian identity, Armenian cultural heritage and the Armenian language for so many years. There are very few institutions like that in the world that would have such a long history of existence and continues work. However, the Armenian Church has one weakness, which is the religion that the church advocates, the Christianity per se. We find Christianity to be a cosmopolitan ideology that contradicts our national character, and as such, does not protect Armenian identity from assimilation. Christianity itself has brought so many divisions to our nation, particularly in Diaspora in terms of different denominations and neo-Christian cults that many Armenians went astray from their culture and gradually lost their Armenian identity. An ideology that preaches of a foreign land to be a “Holy Land” and foreign nation to be “the chosen people” just contradicts to our own views about Armenia and the Armenian people, and this is where the main difference between the ideologies of Armenists and the Armenian Apostolic Church arises. We are willing to cooperate with the Armenian Apostolic Church on the national issues that may strengthen the Armenian people and Armenia. However, we cannot compromise our beliefs. Do you not afraid that your ideology may divide Armenians even further? No, we do not think that our ideology will divide Armenians any further, because it is our view that Armenians are so divided already, that there is no room for any greater division. On the contrary, we believe that our ideology will serve to unite the Armenians all over the world and focus their main attention, skills and knowledge on strengthening Armenia and the Armenian nation around its ethno-linguistic identity, cultural heritage, the Armenian Cause and our Fatherland. Why do you oppose Christianity so much? We oppose Christian ideology because we know that Christianity has nothing to do with nationalism. By its nature, Christianity is anti-national idea with a corrupt mythology stolen from the ancient Sumerians, Egyptians, Babylonians and Iranians. As a religion, Christianity does not recognize the existence of national cultures and ethno-linguistic groups. Christianity does not recognize the importance of nation-states and national borders, it does not recognize the idea of Fatherland as such. Some nations tried to use the Old Testament or New Testament for their own good to strengthen their own nations and countries, yet the Armenian Apostolic Church has failed to do so, therefore, we find Christianity as irrelevant to the efforts of strengthening Armenia and the Armenian people, because it does not correspond to our national character and does not encourage the creation of a stronger Armenia.

Armenism encourages young Armenians to get married with the loved one from the opposite sex and build a fruitful and successful family. We encourage Armenians to be financially well off before getting married, and once married to have minimum 3 children of their own and adopt minimum 2 other children as well. We believe that current low demographic numbers for Armenians in Armenia and Armenians through out the world present our nation with a dangerous challenge of being demoghraphicaly overwhelmed and driven into an extinction. Gradual extinction of Armenian people will result in the loss of the Armenian statehood and its magnificent culture that in the past gave rise to the first civilization in the world and encouraged the appearance of many other civilizations around the globe. Armenian family, was and is the basic fundamental of the Armenian statehood and its national survivol, it is its strength. Thousands of years ago, Armenian family had brought forth the Armenian nation that created for us our one and only Fatherland. As such we advocate the creation and strenghtening of Armenian families. It is our destiny to live on as a culture and to prevail as a nation-state against all odds.

What is Armenism? Armenism is a developing national strategy with a potential to secure the continuous existence of the Armenian nation-state, Armenian cultural heritage and the Armenian ethno-linguistic identity. Furthermore, Armenism is comprised of religious and political components designed to accomplish regeneration of the Armenian cultural, political, economic, intellectual and military capacities in the region of Caucasus. The political goals of Armenism are the following: - To promote the establishment of an efficient system of government in the Republic of Armenia, capable of providing sufficient public services to Armenian citizens and securing Armenia’s borders drawn up by the former American President Woodrow Wilson in 1918 and recognized by the international community under the Treaty of Sevres. The economic and financial goals of Armenism are the following: - To promote the establishment of a competitive economic system of market economy in Armenia, capable of providing sufficient legal framework for the development of a fair trade, proper banking and commerce that will significantly benefit the country and create large number of growing industries in Armenia capable of resolving the problems of joblessness and brain-drain. -To promote the development and rapid growth of the profit generating and job creating industries in Armenia, that will propel the country to the rank of the leading nations in the world known for their advances in the fields of High Tech, Telecommunications, Agriculture, Chemical Industry, Medicine, Science, Education and Tourism. The intellectual goals of Armenism are the following: -To promote the establishment of a highly competitive educational system in the Republic of Armenia capable of exceeding world's educational and scientific accomplishments that will propel Armenia to the frontiers of the cutting edge science and scholarship, enabling Armenia to conduct a pragmatic diplomacy to defend its national interests in the region. It is the goal of Armenism to promote the cultivation of a fertile ground for the establishment of the Armenia as the regional mega-center of advanced knowledge and applied sciences, the new Heliopolis of the world scholarship. The cultural goals of Armenism are the following: -To preserve and promote the Armenian cultural heritage as the guarantor of preserving Armenian ethno-linguistic identity within the Republic of Armenia and its vast cross-continental diaspora. Specific components of the Armenian identity to be venerated are: the Armenian language, history, mythology and literature, food, dances, various traditions and customs, clothing fashion, arts, music and the importance of building families to enable our nation grow and prosper. For the Armenism, the significance of the Mt. Ararat and the Armenian language are that of a sacred value in the doctrine of Armenism. The beginnings of the world civilization in the Armenian Highland are that of a divine significance. The military goals of Armenism are the following: -To help the Armenia in its goal to accomplish sufficient military capabilities to be deployed for the defense of the country, for the defense of the Armenia's citizenry and its national interests.

Armenism is an ethnocentric ideology with religious and political aspirations. Armenism otherwise could be described as a religious nationalism. Armenism is based upon its nine main principles deeply rooted in the creative and spiritual nature of Armenian psyche and its fascination with knowledge and wisdom. Just like many other ethnocentric religions, Armenism is peculiar and unique in its relevance to its carrier – the Armenians and Armenia. Despite being fundamentally Armenian by its origin, Armenism under special circumstances can be extended to incorporate other cultures of similar traditions and of common ancestry. Armenism believes that the humanity had first originated on the slops of Mt. Ararat and surrounding land, and it is there, in the Armenian Highland humans had first began to acknowledged the existence of God, His role in the lives of humanity and the purpose of their own being. Armenism believes that this knowledge of divine and the human sense for its purpose had inspired Armenians to create the first world civilization, the kingdom of Aratta also known as Ararat, Arartun and Urartu around 6000-5000 before common era, thus setting forth the precedent for the emergence of other civilizations around the world. Arartun in Armenian means the Home of the Creator, and as such Armenism considers the entire territory of historic Armenia as the Holy Land. Armenism is different from other religions by the following rituals and practices: -Armenists pray every day at the sunrise and every day before the dawn facing toward the Mt. Ararat. -Armenists follow the Armenian the pre-Christian Armenian calendar that was used before the advent of Christianity to celebrate their Armenian holy days and New Year, known in Armenian as Navasard. -Armenists do not believe in the existence of hell, but do believe that those who don’t follow the divine Law set forth by God as they were given to Armenian forefather Hyek Nahapet will vanish into a non-existence and insignificance after their physical death, while who do follow the Law of God will become one with God and overcome their physical death. -Armenism believes that all good and all evil is the work of men and is not related to anything or anyone beyond the world of our daily experiences. Armenists believe that the purpose of the mankind is immortality and transcendence to become one with God, as such, Armenists believe that the purpose of nations is to lead the rest of the humanity toward immortality, toward becoming one with God. The Armenist understanding of God is very different from that of other religions. More specifically, it differs in the following aspects: - In Middle Eastern (Judaism, Christianity and Islam) and many other religions god is seen physically as similar to humans. It is said that the humans were created in the shape of god. Accordingly, god is often portrayed as an old man with white beard flying over the clouds. Unlike that, Armenism sees God in the plentitude and diversity of physical forms. Physically God is everywhere: in the skies, on earth, in a tree, in an ant. The world consist of God’s physical energy, also called “ar”. God may take any shape and form, including human. But the human is not the main shape of God. - The Middle Eastern religions also see god as the ultimate ruler, the dictator, whose will is a rule that everybody should obey. No one has a right to disobey god’s will because this will lead to punishment by god, because god is also the judge of everything and everyone. Men are considered inferior and sinful and should fear god. For Armenism, God is neither a dictator, not the judge. He is our friend and we do not need to fear Him. God is not imposing His will upon men, but only advises us on how to live our lives better and easier. God does not punish either. He has set rules for everybody and everything. These rules are embodied in the Law of God. And, unlike in other religions, humans have a choice. We may choose to follow God’s advice, i.e., God’s Law, and the better off and victorious, or we may choose to disregard the Law and play blind and be at our own risk. In this case, God will not punish us, but we will punish ourselves by making mistakes and getting into traps and hardships. But in any case the freedom of choice is always with us. - In other religions men are made of clay, ashes or dirt. Most religions are humiliating man by considering him a slave or animal full of primitive instincts and sins. The Middle Eastern religions in particular went too far in humiliating man’s dignity and self esteem. Armenism considers men divine beings. This comes from the fact that all man bear a little piece of God’s holy soul inside, the one that is given by God to every conscious being at birth. Given the fact that physically men consist of God’s ar and spiritually – of God’s arev (soul), men are considered as children of God. In this regard, Armenism is the only religion on the planet earth that praises and admires the human nature and preaches a belief that is encouraging humans to be better sons of God.

Dear friend sasun I don't think you know much about Armenism...

I would rather be an Armenist than a christian.

This shows a very simple fact that Jews control and rule the world in almost every aspect.

Armenism sounds so interesting it attracts me in some way...

The difference between a scientist and a mystic is that the former analyzes the things he is interested in, studying them by different methods in order to ascertain as much information about them as he can, the ways in which they can be of any benefit, their uses, and their nature, whereas the mystic, though in a way doing the same, first aims at lighting that light within himself by which he can see the world of darkness and illusion, instead of using some technical instrument or special scientific process. As it is said, ' Seek ye first the kingdom of heaven', so his first task is to light the candle within. The story of Aladdin illustrates this truth. Aladdin could only win the princess if he first obtained the lamp, which she desired. He goes out into the world but cannot find the lamp there, so he goes into the forest where he meets someone who is able to show him the way to reach it. But the man cannot himself give it to him, which means that emotion by itself does not suffice to bring it. Aladdin is told to go to a certain mountain and repeat certain words, which will cause the side of the mountain to open. He does this, and the mountain opens, but when he is within the cave he begins to suffocate because there is no air. Nevertheless, persevering, he penetrates farther into the mountain and in time he comes upon the lantern. It is with this light that the mystic gains the knowledge within himself. As soon as he has gained possession of this candle every-thing discloses its secret, and he gains a wisdom greater than that possessed by any scientist. One may think that a mystic cannot find out all that the scientist knows. True, but though the details discovered by the scientist may appear different, yet the mystic perceives the same truths, which the scientist is seeking. He does not use the same words or terms; he does not know about all the processes that the scientist gets to know by his laborious methods Some scientists have happened to be Sufis; Aviceenna was one; Luqman was another; and their knowledge was greater because of their having the candle. Perhaps even without any technical training the mystic may have the greater knowledge, He may not know exactly how to make a chemical substance as a scientist may claim to do, but he can see the secret behind every object and the purpose which underlies it. The mystic can analyze the whole world very easily and understand it through the vehicle of one individual body. It is true that he cannot realize everything at once, but when he sets about knowing some particular thing he will do so much sooner than anyone else can, because he has the light within him. His method is meditative. the object of meditation is to raise the soul above the body and the mind. It is like opening oneself; opening the vehicles, the sense, and the various unseen faculties of opening the vehicles of the mind, the abstract faculties, which are beyond the perspective faculties. These vehicles are open by way of meditation, and the soul now works through all parts, seen and unseen, instead of only blindly through one part of the being hitherto. Even the bodily sense become more sensitive. the sense of touch becomes more acute; the sense of sight becomes more keen, also the sense of hearing and the sense of taste and smell. In fact, activity as a whole, vigor of action, enthusiasm, all increase after meditation. When the bodily energy and its sensitiveness are greater this indicates the other faculties which are not seen have also been increased; the reason, the imagination and its power to creation, the memory and its power of retaining thought. The ego is also developed; then after all these have been developed a still higher part of one's being begins to develop, the abstract being which is linked up with the others. The mind becomes the mind of another person; the thought becomes the thought of someone else. After this the mystic begins to work through objects and merely through the people around him, and from this time on the objects work, as he desires them to work. The mystics experiences and also his dreams are now more than mere phenomena; and so when a thought comes to him it grows into something greater than mere imagination, and it becomes a force acting through his mind to achieve an effect, be it constructive or destructive. Whatever arises in his mind becomes a reality, and the further he develops the more real does his kingdom become. It is better to receive personal help than to practice yoga; there can be no system of training in which all the pupils receive the same, for each needs a different method which is adapted to his condition of life, his type of mind, his environment, his age, his education, the spiritual development to which he has attained, and his devotional tendency. Is devotion the best method, or is study or are practices best? This depends upon the pupils needs and capabilities. It is exactly the same as when a physician prescribes for a person: he must use different medicines according to the individual's type and personality. Patent medicines will not always do! Man must realize that he has power in him, which is greater than all other powers, this power is his will. Anger is a power, for it is a part of the energy, which manifests as anger. Excitement, passion, and other emotions are manifestations of one energy, yet all such powers are in the hands of one single power, namely the will. They are ruled, controlled, and utilized by it. A person can not be angry unless his back is at the back of it. He has to have the will power to defend himself; otherwise the anger would be helpless. The anger is there, but the will power is greater. If the will power is not behind it the faculty will not work, even if not suppressed. As long as the will power does not help, the faculty is ineffective, though present. This one power, the will power, is within. Should this power work with the consent of wisdom, everything would become allowable — anger, calmness, war, fighting, peace, love, hate. For instance there is a time when anger helps, and there is a time when peace helps, when calmness helps. We have to understand their rhythm, for, as in music, if we do not keep the right time it is because we do not understand the rhythm; but if we understand it, it will not matter what we do; things will turn out all right. All is right when wisdom, counsel, and will-power are in harmony, but if the will is under control of anger or other passions, so that they manifest regardless of wisdom and come into play at their own time, which again depends on the person's habits, then he will surely get angry every day. He gets cross because he has made it a habit, and his will has submitted. If this happens every day for eight days it will happen also on the ninth, or else perhaps he may fall ill. the power which should be obedient to the will controls it instead, and so the will works without wisdom, in spite of the fact that wisdom is the only reliable power which God has given man. There is a passage in the Qur'an which says, ' Rise to pray during the night or part of it and recite the Qur'an; surely We will light upon you a weighty word... And remember the Name of thy Lord...' What speculation this passage has aroused! The solution of its mystery is this, that desire for comfort controls the will so much, the will-power has become so subjected to desire for comfort, that comfort controls the will. The will has become a slave to experiences of joy and pleasure that we get from all kinds of comfort. For instance there is no greater comfort than sleep, so when we have to get up before dawn to repeat the name of the Lord we do not feel inclined to do this. We have to fight the greatest comfort we can experience each day, but once we have started fighting we begin to crush the power on the surface, which is pleasure and comfort. It is the ego, fed on pleasures and comforts of all kinds, which is our enemy. Therefore once we crush our ego our will becomes the ruler over our pleasures, and when the will is master we are master. The variety of our past life is now submitted to the unity of our being. There is one part of our being which we can call, ' my self,' and that one part must control the many beings — the nose, eyes, ears, etc. — which belongs to us. Once we have gained control we can proceed without interference by them; we can keep them out whenever we please. From that time light comes, and we get to know and understand all the things we never knew before. The light has now been disclosed to us by God. There are three things, which we should master during our every day life, and three ways of achieving them. Consider the power of half-an-hour's concentration as compared with the weakness of giving in all day long! We can control ourselves in all the requirements of the body and of our senses, and the mind must give permission to every demand on their part, without being confused in the matter. There is the beginning of the act, there is the act itself, and there is the result of the act; and these three stages in the life of self-mastery or self-control bring increasing happiness and satisfaction, There is the satisfaction in the thought of fulfilling some particular desire; there is satisfaction during the time it is being fulfilled; there is the satisfaction after it has been fulfilled. When their is no confusion or depression or despair or remorse or repentance, then the happiness increases. There is no other proper way of directing one's life. The various practices recommended by the mystics all have the same purpose, whether it be fasting, stretching out the hands, clasping the fingers, or whatever it may be. The mystic withholds all activity for a moment, for half a minute, perhaps for fifteen minutes, Nature wants motion, so when we stop the desire, and sit straight and erect, the mind at once gets a grasp on the whole body, for the whole body is now under discipline. It is discipline when the body obeys the mind; that is why all through life our mind should be in control of all things. The next thing to consider is character. We must take care never to do anything which, when we see another person do it, we consider it a mistake or undesirable or foolish. If it is something we do not approve of we must resist the inclination to do such an undesirable thing ourselves, to do something we can not tolerate when another person does it. It is by this resistance of impulses that we control ourselves. A more perfect way of behaving is the religious way. We should realize that the essence of every religion is to regard as our goal the God whom we are worshipping. He whom we seek is nowhere else but in the human heart. By reflecting on this thought we come to recognize that whatever kind of person we meet, be he foolish or wise, weak or strong, poor or rich, wicked or virtuous, we are in the presence of the Lord before whom we all bow; for if He is anywhere it is in the human heart, even in the heart of the wicked person. We must say to ourselves, ' My ideal, my desire, is to please my Lord before whom I bow my head. So when I stand before anyone I stand before the Lord, my God.' This is the religion; but if we were careful not to hurt a loved one or a friend but did not mind hurting a servant or a wicked or foolish person, that would not be real religion. Love will recognize the ideal of love, the divine ideal, in every heart, and will refrain from using words which will make another unhappy: words expressing pride, thoughtless words, sarcastic words, any words that will disturb a person's peace of mind or his sensibilities. So an abrupt action is harmful too. What can one gain by it? Thus when developing fineness of character one learns to consider another person's feelings. A man may consider himself very sensible, and at the same time wish that another person would not hurt or insult him. He thinks to himself, 'This man talks too much; he annoys me; how badly he dresses, etc.' Whereas we believe one person to be sensible and understanding another we think is not; but we should forget what we ourselves thinks, and bethink ourself of what another thinks. It shows so much greater fineness of character when one does not give grounds for offense to others, but it is very difficult to attain this. There is no benefit in making our life so regular and orderly that it offends everybody else; it is in the understanding and consideration of other people's feeling that truth religion lies.

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Hi arm jan, yes I am the author of it, these are my lectures. My name (on the forum) is just Armena, the people of the land of the Armens:D

The tone of a spoken word, the music of a phrase, often suggest a meaning which is quite different from what these words and phrases really mean. Simple words such as yes and no convey different meanings with different tones. The music of a phrase may convey either a sincere thought or a sarcasm. Not everyone can explain very well what tone it is that makes the meaning different, or what music it is that changes the sense of a phrase. But automatically one may say an ordinary word or a phrase in a tone which one normally uses to express deep feeling. When this happens many plead that it is not their fault if they have been misunderstood, and that they cannot be blamed for having only said a few simple words — and indeed, if the same words had been said in another tone they would have been simple. When we go deeper into this subject we find that every vowel is suggestive of a certain feeling, and that, therefore, names and words have a certain effect upon the speaker and the listener apart from their meaning. For instance, it is interesting to gather from the sound of the word why the flower should have been called flower and why the stone should have been called stone. We feel from the sound of stone that it is hard, solid. And we feel from the word flower that it is soft and beautiful. Those who speak without any knowledge of tone and music, those who have no intuition of how to express their thoughts and feelings in a proper tone, lose a great deal in life; for it takes away much of the sense which they wish to express in their speech, and often it even suggests something quite different from what they had meant. We very often hear people say, 'I told him over and over again, but he would not listen.' But this may be because they were ignorant of the tone and music of speech. There is a psychological reason why he would not listen: perhaps the tone was not right or the music might not have been correct. Voice has great mystery. The voice of the individual is suggestive of something, not only of his thought, feeling, and action, but of his grade of evolution, of his past, present, and future. If ten people say the same thing, we will find each of them suggesting a different sense, a sense which goes further than the words themselves. While the word reaches as far as the ears, feeling reaches further into the heart. It is the voice that carries a sense, a feeling, and it expresses so much that the more one studies it the more one finds that voice has a very great significance. When a person says, 'I spoke, but nobody heard me,' he does not usually know that it was because of his voice that he was not heard. It was not what was said, but what the voice conveyed. Not everyone will notice it, but everyone will feel it automatically. Kind, wise, foolish, weak, or powerful personalities will all show their character in their voice. It would not be an exaggeration to say that sometimes a person's voice expresses quite a different meaning from what he says in words. When we trace the secret of language in history we find that many languages known to us today have come from just a very few ancient languages. But if we go further than history takes us we shall find that all languages have come from one language, a language that the human race knew in its cradle, a language that man learned from intuition. The names given to everything were derived from what each thing suggested. Things were called according to what people intuitively felt on seeing and feeling them. That is why the nearer we get to the ancient languages, the more we find the secret of psychological suggestion; for every word of the ancient languages has a psychological value, and is suggestive of its sense in such a profound way that it is as if the word had come as a reaction to what the actual thing had suggested to a person. Our minds, corrupted by the new languages, which have themselves been corrupted by mixture, cannot conceive or fully appreciate that feeling which one finds in an ancient language, and which is suggestive not only of the meaning of the word, but of the nature and character and mystery of what it is identified with. It is on this principle that Mantra Yoga was founded. Words which sprang from the intuition of the Yogis and thinkers, words which conveyed the meaning in a most profound manner, such words were collected for the use of the adepts, who repeated them and who profited by repeating them. Mantra Yoga means a science of words, words which were sacred and helpful in one's spiritual evolution. The Yogis have worked on this principle for many thousands of years, and have discovered a great mystery in the power of words. Sufis of all ages have followed this principle of making use of words which are suggestive of a certain sense, a sense which one wishes to bring out and make a reality in one's life. No doubt it is necessary to know the meaning of the sacred words one repeats; this gives a thousand times greater effect. And the spoken word has a greater power than silent concentration, provided there is power of concentration and sincere feeling at the back of that word. The suggestion of sacred words first impresses one's own spirit, helping one to develop that quality, that virtue, that merit, that power of inspiration which the words suggest. And the mechanism of one's inner being is such that every word that one repeats so many times becomes each time more living, and then this mechanism goes on repeating the same word automatically. Thus, if a person has repeated a sacred word for fifteen minutes, throughout the day and night this word goes on, as the spirit repeats it continually. Another effect of this repetition is that the word is reflected upon the universal Spirit, and the universal mechanism then begins to repeat it automatically. In other words, what a person repeats, God then begins to repeat, until it is materialized and has become a reality on all planes of existence. There are also dangerous words. There are actually so many dangerous words that one cannot warn people against them. In order to avoid words of bad effect there is a very amusing custom in India among certain people. Instead of saying, 'When you were ill I came to see you,' they will say, 'When your enemies were ill I came to see you.' The mystics of all ages have attached great importance to the mystery of the word, and every adept who has persevered in the path of Mantra Yoga has always arrived at the desired issue. No doubt perseverance, patience, and faith, all three are required in accomplishing a mystical work by the power of repetition.

I don't think you even know the philosophy of suffring my friend. Maybe the buddhism ideal is too much for the capacity of your mind.

Who are you to judge a man as an idiot, maybe you yourself is an idiot? ''Buddhism teaches followers to perform good and wholesome actions, to avoid bad and harmful actions, and to purify and train the mind.'' So you call the 415 million followers of this religion and their Master all idiots too? Its clear for me now whos the idiot here

When we speak of men we all understand this to mean human beings, but of God everyone has his own conception. To one person God is an abstract concept, to another he is a personal God, and again according to others there is no God at all. In this age of ever-increasing materialism the God-ideal has become so obscured that its light is no longer evident. People in the past waged wars and battles, they killed and robbed and in many ways showed a primitive nature, but when it came to the ideal, to God, they all surrendered to it, they all believed in it. Today many people question the idea of God. Among the so-called civilized nations there are some who have erased the word God from the textbooks used in their schools. Children educated in these schools have grown up with the idea that there is no God, they call him 'higher powers', or gods', putting something into the plural that which is singular, bringing the highest nature humanity can conceive of down to the sphere of variety. Many others who have been educated in science and literature think that it is unintelligent to believe in God or to use the word God. They think that as it is used by so many primitive people, who are not intelligent, they had better forget the name of God. And so a path, which has been traced for thousands of years by great masters, has been blocked by the pride of man. Once, after I had given a series of lectures, a man came up to me and said, 'All your lectures appeal to me very much. I think every word is true; I have always thought of those lines. I would be most happy to follow your guidance, but only on one condition: that you not mention the name of God. For a man like you, who can touch the depths of life, a man of high principles and lofty ideals, does not need to use the old name, which every simpleton uses and believes in. We are making a new kind of life today, and we look at it in a different way.' New? I said, 'there is nothing new under the sun. The newness is only in your conception; it is new to you because you did not know it before. It may be new to you, but to someone else it certainly is not new!' A material scientist today finds out something and says, 'Here is a new discovery!' Another says, 'No, it is not true; here is another discovery, which proves it wrong.' And so it goes on; every year there are many new discoveries. Sometimes, too, one scientist does not think like another; they may belong to the same school, and yet each has his own idea, which does not agree with the other man's. But when we consider the mystics and thinkers who look at life from a spiritual point of view, they all agree, be they Yogis, Sufis, Buddhists, or Christians — it does not matter which. When they arrive at a certain stage of understanding they all agree, they all have the same experiences, they all have the same realization to which they come in spite of all differences of form: those who look at the surface see variations, but those who look below the surface see one and the same truth hidden beneath all religions, which have been given at different times by different masters. Naturally, therefore, the method of expression is different, but when one comes to the essence it is all one and the same, and those who are spiritually evolved come to the conclusion that they do not differ one from the other in their belief. One should, of course, understand the real meaning of belief. Very often it is his belief which keeps a man back from spiritual attainment, but more often it is belief which helps him to go forward. Belief is like a staircase. Each step takes one higher, but when one remains standing on a certain step of the staircase one does not progress. Belief may nail the feet to the ground and keep one there where there are millions of believers in God, and thus there are many simple people who do not get the full benefit from belief. But this does not mean that belief has no function. It simply means that these people do not understand the real meaning of belief; they only know how to remain standing on a certain spot on a staircase. As a person evolves so his belief evolves, until he comes to that stage where he harmonizes with all the different beliefs, where he is no longer against any belief. Then he is not nailed down any more; he is above all the different beliefs. Very often a person says, 'I cannot understand what God is. Can you explain God to me? But if God were to be explained He would not be God. To explain God is to dethrone God. God apart, can one explain anything fine and subtle such as gratitude, love, or devotion, in words? How much can be explained? Words are too inadequate to explain great feelings, so how can God be explained in words? Nevertheless, in the language of metaphysics the Absolute is the omniscient Spirit, the essence of Intelligence itself in its original condition. In the East they call it Nur, which means radiance; and the nature of radiance is to centralize; it is the centralizing of the radiance which illuminates. Physically one can say that the sun is the centralized all-pervading radiance; therefore the sun which we can see is only in that center, but wherever the light reaches in our houses and outside the sun is there. Its manifestation is indirect, yet it is all the sun. When we look at the all-pervading Intelligence as centralized intelligence we call it God, because it begins with centralizing; from this point manifestation begins. For manifestation there must first be centralization. It is this which forms an entity, and the wise have called it God; but this does not make it a being which is separate from manifestations, just as the sun cannot be separated from the sunlight. Light is as much the sun as the sun we see before us, and in the same way manifestation is God as much as God is the origin and source of manifestation. Now, when we study the sun we see that there is the sun and that there are rays. In the rays the sun is manifest in variety. But what are the rays? The sun. This is only an action of the sun where the radiance has been centralized. The first action is to project itself, to manifest in the form of various rays. And if I were to explain what we human beings are and what God is, I would say that our relationship with God is the same as that between the rays and the sun. Every soul is a ray of the sun, which is God. It is not our body or our mind which is the ray but he soul, whose nature it is to attract a garb from whichever sphere it touches in order to cover itself so that it can live in that particular sphere. It is this garb which the soul has borrowed that we call our physical body, a clay which has been kneaded for many centuries to make the body of man, a clay which once appeared as animals and birds. This same clay, in its finished form, has given the soul of man a garb, which he calls his body. It is in this belief that the mystic differs from the scientist, not however in the understanding of the process. The scientist believes in the same process; that from dense earth the mineral and then the vegetable have gradually developed. Biology rests on this principle. The mystic, however, does not attribute to this garb the origin of the body, which the soul takes for its use; he attributes it to the spirit, which takes the garb upon itself. This origin does not belong to the dense earth; it belongs to God; it is the ray of the sun. And is the ray separate from the sun? Never, and for the same reason man is never separate from God. In this material world one only sees that one lives on food, that one eats, that one needs air and water, and one does not see any other source of life; but in reality all these things which sustain man's body only sustain the garb which is earthly. Its real sustenance is different and belongs to the source from whence it comes and to which it is attached. It is thence that man draws all strength, vitality, and illumination every moment of his life. Therefore the proper name for God is 'origin.' The word 'God' is related to the Arabic Djod, which has this meaning. When man neglects the knowledge of self and of God, and only knows about the garb he wears, he does not know about himself. Whatever his learning and qualifications may be, they all pertain to the garb he wearing, but it is through the understanding of the spirit and the soul that man really acquires the knowledge of the self and of God. Some people think that the physical garb is the only one the soul wears, but this is not so; in order to come to this plane of the earth the ray, the soul, must pass through two different spheres. The first sphere may be called the angelic sphere, and the next the sphere of the jinns. One may ask, 'Then way do I not see them, if I also have garbs from these other spheres?' But one can see them too if one has studied human nature minutely. Eating, drinking, and sleeping, all these faculties come from the physical world; but there are others: the love of music, appreciation of poetry, the tendency to invent wonderful things, all intellectual pursuits and phenomena come from the jinn world. Poets and thinkers show the garb of that sphere in the work they do in the physical world. This garb is hidden, but where? It has become their mind, and therefore the mind is the inner garb, while the body is the outer garb, which covers it. The mind is the garb which man has brought from the jinn sphere. But even before this man had still another garb, and this comes from the angelic sphere. Do we see any sign of it? Yes, in his devotion, in his idealistic tendencies, in his innocence, in the love and beauty of his nature, in all the qualities man shows the garb of the sphere of the angels. Innocence always goes with a loving nature. A person who is loving is generally innocent also, whereas a person who is very clever is least loving. For the very reason that he is clever he has little love, for then love is buried in his cleverness. I do not mean to say that innocence is the most valuable quality; every quality has its place; nevertheless innocence is an angelic quality. Great prophets, saints, and sages, those, who have healed the wounds of humanity, were most innocent people. Innocence is the proof of spirituality. However great a person's cleverness may be, without innocence he cannot be spiritual; also, spirituality produces innocence. The garb that man has brought from the angelic sphere is revealed in the form of unselfish love, devotion, high ideals, a worshipful attitude, and love of beauty. The first tendency shown by every infant from the time it opens its eyes is love of beauty: beautiful colors, beautiful things, all these attract it. Perhaps it does not see beauty as we do, for our sense of beauty has been spoiled by our experience and our ideas, but the infant comes to the earth with a natural sense of beauty. That which is really beautiful strikes the infant, and it loves it.

This is also an interesting information: ''There are many Stonehenges, including others in England, Scotland, Ireland and Iceland. The one in Ireland is called "Kalinish", which is very close to the Armenian "Stone Sign". A town near another in England is named "Karnak", but in old English it was "Karnish," also meaning Stone Sign. The word Singing Stones makes sense, since at each site is in an open field, and the wind whistles through the stones. At England’s Stonehenge, groups gather at the March Solstice to listen.'' Source: http://www.tacentral.com/tourarmenia/history_ancient.html

The word love is derived from the Sanskrit word Lobh, which means desire, wish. The same word is used in the Russian language, Liubov. Love may be called in other words the desire to be conscious of the object of love. Therefore Shuhud, the realization of love, is the only object of every soul. It is love in different aspects, which is known by all such names as: will, wish, desire, kindness, favor, and so forth. In love abides all knowledge. It is mankind's love and interest in the things that in time reveals their secret, and then man knows how to develop, control, and utilize them. No one can know anybody, however much he may profess to know, except the lover, because in the absence of love the inner eyes are blind. Only the outer eyes are open, which are merely the spectacles of the inner eyes. If the sight is not keen, of what use are the spectacles? It is for this reason that we admire all those whom we love, and are blind to the good qualities of those whom we do not love. It is not always that these deserve our neglect, but our eyes, without love, cannot see their goodness. Those whom we love may have bad points too, but as love sees beauty, so we see that alone in them. Intelligence itself in its next step towards manifestation is love. When the light of love has been lit, the heart becomes transparent, so that the intelligence of the soul can see through it. But until the heart is kindled by the flame of love, the intelligence, which is constantly yearning to experience life on the surface, is groping in the dark. The whole of creation is made for love. Man is the most capable of it. If we have a stone in our house and we like the stone very much, the stone will not be aware of our love to that degree to which a plant would be conscious of it. If we have a plant, and care for it and tend it, it will respond to our care and will flourish. The animals feel affection. If we keep an animal in the house, how much affection and love it can feel! The tame animals in time grow to be as affectionate as one of the family. It was Joseph's dog that fed him while in the well until he was found by travelers passing that way. It is said that the horse of an Arab who had fallen on the battlefield kept watch over him for three days, guarding his corpse from the vultures until his comrades came. But man, having the largest share of intelligence, has the most love in his nature. All this shows that creation has evolved from mineral to plant life, from plant life to animal life, and from the animal to the human being, showing a gradual development of love through every stage. The Sufis say that the reason of the whole creation is that the perfect Being wished to know Himself, and did so by awakening the love of His nature and creating out of it His object of love, which is beauty. Dervishes, with this meaning, salute each other by saying, 'Ishq Allah, Ma'bud Allah' — 'God is love and God is the beloved.' A Hindustani poet says, 'The desire to see the beloved brought me to earth, and the same desire to see the beloved I am taking with me to heaven.' As love is the source of creation and the real sustenance of all beings, so, if man knows how to give it to the world around him as sympathy, as kindness, as service, he supplies to all the food for which every soul hungers. If man knew this secret of life he would win the whole world, without any doubt. Love can always be discerned in the thought, speech, and action of the lover, for in his every expression there is a charm which shows as a beauty, tenderness, and delicacy. A heart burning in love's fire has a tendency to melt every heart with which it comes in contact. Love produces such a charm in the lover that while he loves one all love him. The magnetism of love is thus explained by a Hindustani poet: 'Why should not every heart be melted into drops before the flame that my heart has sustained all through my life? As I have all my life shed tears with the pain of love, the lovers make pilgrimage to my mournful grave.' It was to teach this lesson of love that Christ said, 'I will make you fishers of men.' 'Everyone is drawn to me, to become my friend, but none divines what it is in my heart that draws him,' said Jalaluddin Rumi. Love is inherent in every soul. All the occupations of life, however important or unimportant, in some way or other tend towards love; therefore no one in the world can be called entirely loveless. Love is the one thing that every soul brings to earth with it. Yet after coming to earth man partakes of all the qualities of lovelessness. If it were not so, we would have been as bitter, as jealous, as angry, as full of hatred when we were born as we are now. The infant has no hatred. A little child that we have scolded will in a few minutes' time come and embrace us. To love, to adore, to worship someone with whom we are connected neither by birth, race, creed, nor in any worldly connection, comes from the love of the soul. Sometimes people fall in love at first sight, sometimes the presence of someone draws a person like a magnet, sometimes one sees a person and feels, 'I might have known him all my life.' Sometimes one speaks with another person and finds an intimacy of understanding as if the souls understood each other. All of this is accounted for by the idea of soul-mates. A heart lightened by love is more precious than all the gems and jewels of the world. There are as many different kinds of hearts as there are different substances in the world. There are hearts of metal which take a long time and much fire of love to heat, and then once heated will melt and may be molded as you wish for the moment, but soon afterwards turn cold. There are hearts of wax which melt instantly at the sight of fire, and if there is a wick of ideal, they will keep their flame until they become nonexistent. There are hearts of paper which are set alight by a slight touch of the fire and turn into ashes in one moment. Love is like the fire. Its glow is devotion, its flame is wisdom, its smoke is attachment, and its ashes detachment. Flame rises from glow, so it is with wisdom, which rises from devotion. When love's fire produces its flame it illuminates the devotee's path in life like a torch, and all darkness vanishes. When the life-force acts in the soul it is love, when it acts in the heart it is emotion, and when in the body it is passion. Therefore the most loving person is the most emotional, and the most emotional is the most passionate, according to the plane of which he is most conscious. If he is most awake in the soul he is loving, if awakened in the heart he is emotional, if he is conscious of the body he is passionate. These three may be pictured as fire, flame, and smoke. Love is fire when in the soul, it is a flame when the heart is kindled by it, and it is as smoke when it manifests through the body. The first love is for the self. If illuminated, man sees his true benefit and he becomes a saint. In the absence of illumination man becomes so selfish that he becomes a devil. The second love is for the opposite sex. If it is for love's sake it is heavenly. If it is for passion's sake it is earthly. This, if it is quite pure, can certainly take away the idea of the self, but the benefit is slight and the danger is great. The third love is for the children, and this is the first service to God's creatures. To reserve it for one's children only is like appropriating to oneself what is given to us as a trust by the Creator, but if this love expands to embrace the whole creation of the Heavenly Father, it raises man to be among the chosen ones of God. The love of the parents for the children is much greater than the love of the children towards them, for while the parents' thought is all centered in the children, the children's thought is for themselves first. Someone asked the Prophet, 'Whose love is greater, the children's love for their parents or the parents' for their children?' He said, 'The parents' love is greater, for while they do all things with the thought that their children may grow and be happy and will live after them, as if they expect to live in the life of their children after their death, even worthy children think that some day the parents will die, and with this thought they render them what little service they can.' The questioner asked, 'Of the parents, whose love is greater?' The Prophet said, 'The mother's. The greater respect and service is due to her, for heaven lies at her feet.' The love of the parents is most blessed, for this love is clear as crystal. There is a well-known story of Shirvan Bhagat, who was devoted to his aged parents, who had reached the age when they were helpless and entirely dependent upon the service of their only son. Shirvan was so devoted to them that he sacrificed all freedom and pleasure in life in their service. He gently attended to their calls, and bore with patience all the difficulties that one finds in association with the aged. The parents one day said that they greatly wished they had once in their lives made a pilgrimage to Kashi. This worthy son at once consented to their wish, and, as in those days there was no other means of traveling, he undertook to accomplish the journey on foot. He made baskets in which he placed his old parents and lifted them onto his back, and thus set out on a journey of thousands of miles, through many forests and mountains, crossing rivers on his way. He traveled for months in this way, but before he arrived at their destination a misfortune happened. Shirvan, at his parents' request, set down his baskets on the ground and went to fetch some water. When he drew near to the river he was stuck by the arrow of Raja Dasheratha, who had aimed at a deer and by accident hit him. Hearing the deep sigh of a man the Raja went to him, and was grieved beyond expression. He said, 'Is there anything that I can do for you, O man?' Shirvan said, 'I am dying. I have only one desire, and that is to give my parents this water; they are thirsty in the heat of the sun.' 'That is all?' the Raja asked. 'I will do it with great pleasure as my first duty.' Shirvan said, 'If you wish to do anything more, then look after them and see that they are carried to Kashi, although I doubt whether they will live any longer after I am gone.' The Raja went, bearing water in his hands, and gave it to the old parents without saying a word to them, fearing they might not drink it, hearing the voice of a stranger. The parents said, 'O worthy son, all our life we have never seen you vexed. This is the first time that you have handed us a bowl of water without your loving word which always gives us new life.' Raja Dasheratha burst into tears, and told them of the death of their son. They, hearing this, could not live to drink the water. They lived only on the love of their son. Each of them heaved a deep sigh, 'O, our beloved Shirvan', and passed away. This story has since become a tradition in India, and there are followers of this tradition who carry baskets on their shoulders and travel about, teaching the virtue of devotion and service to parents. When love is centered in one object it is love. When it is for several objects it is named affection. When it is like a cloud it is called infatuation. When its trend is moral it is devotion. When it is for God, the omnipresent and omnipotent, in fact, the whole Being, then it is called divine love, the lover becomes holy. There is no greater power than love. All strength comes with the awakening of love in the heart. People say, 'He is tenderhearted, he is weak,' but there are many who do not know what strength springs from the heart that becomes tender in love. A soldier fights on the battlefield for love of his people. Every work that one does in love is done with all strength and power. Fear and reason, which limit power, cannot stand against love. A hen, timid as she is, can withstand a lion for the love of her young ones. There is nothing too strong, too powerful for a loving heart. The power of love accomplishes all things in life as does the power of dynamite that conquers the world. But when dynamite explodes it sets everything on fire, and so it is with love: when it is too intense it becomes a wheel of destruction, and everything goes amiss in the life of the lover. That is the mystery that accounts for all the pain and misery in the life of a lover. Still, the lover is the gainer in both cases. If he has mastered the situation he is a master. If he has lost everything he is a saint. Love is above law, and law is beneath love. There is no comparison between them. One is from heaven and the other from earth. Where love dies law begins. Therefore law can never find a place for love, nor can love ever limit itself within law, one being limited, the other being as unlimited as life. The lover can give no reason why he loves a certain one, for there is a reason for everything except love. Time and space are in the hands of love. A journey of miles will become a few yards in the presence of the beloved, and yards become miles in his absence. A day of separation in love is equal to a thousand years, and a thousand years of the beloved's presence are not even as long as a day. If there is any protecting influence in the world, it is no other than love. In all aspects of life, wherever we find protection, its motive is always love, and no one can have trust in any protection, however great, except the protection that love offers. If a giant were to frighten a child, the child would say, 'I will tell my mother.' The strength and power of any man is too small in comparison with love's protection which the mother affords her child. Love can heal better than anything in the world. There is nothing like a mother's touch when a child is in pain. There can be no greater cure than the presence of the beloved in the illness of the lover. Even cats and dogs are healed by a little pat of love. For thought-reading, for sending and receiving telepathic messages, people try psychical processes in vain. If they only knew that the secret of all occult and psychical phenomena lies in love! The lover knows all: the pleasure, the displeasure, the happiness and unhappiness, the thoughts and imaginations, of the beloved. No time, no space, stands in his way, for a telepathic current is naturally established between the lover and the beloved. The lover's imagination, thought, dream, and vision, everything tells him all about the object of his love. Concentration, which is the secret of every attainment in life, and the chief thing in all aspects of life, especially in the path of religion and mysticism, is a natural thing in love. The loveless will strive for years in this path, and will always fail to center their minds on one object. But love compels the lover, holding before his admiring view the vision of the beloved. Therefore the lover need not concentrate on his mind. His love itself is his concentration which gives him mastery over all things in the world. The lover attains the object of his love by the power of concentration. And if he does not attain the object, then he rises beyond it. In either case the lover has his reward.

In life everybody followers either the way of free choice of action, or the way of Dharma, of duty. For example we may take a child who sees the fire, wants to touch it, and does so; this action will produce a certain disagreeable result which teaches the child something. This same teaching might also have come to the child as a warning from the parents, telling it that the result of its action would be painful. The child may thus refrain from a certain action because it accepts the warning of the parents before burning its hands. Every child is born a pupil, one who is willing to learn and willing to believe. As the Prophet Muhammad has said, every soul is born on earth a believer, and it is only later that a man turns into an unbeliever. If he had not been born a believer he would never have learned the language of his country, for if someone had tried to teach him the words and he had refused to accept the teaching as true, he would never have learned the names and characteristics of beings and things. A child is born with the tendency to believe and to learn what it is taught. The divine life has the ability to give life; and it gives this life as teaching to the children of the earth; it is this teaching that is Dharma, which means both duty and religion. Religions are many and differ from each other, but only in form, like water which is always the same element and formless: it only takes the shape of the channel or vessel that holds it and that it uses for accommodation. Thus the water changes its name to river, lake, sea, stream, or pond; and it is the same with religion: the essential truth is one, but its aspects are different. Those who fight about external forms will always continue to fight, but those who recognize the inner truth will not disagree and will thus be able to harmonize the people of all religions. Dharma has been given from time to time to the world, sometimes quietly and unobtrusively and sometimes in a loud voice; but always it is a continual outpouring of the inner knowledge, of life, and of divine blessing. Those who stick to the old forms, closing their eyes to the inner truth, paralyze their Dharma by holding on to an old form and refusing the present stream, which is sent. In so far as life is the source of activity, such people lose their activity; they remain where they stand as if dead. And when a man has been thus paralyzed and shut out from further spiritual progress, he clings to outer forms which do not help him to progress. There was a time when the message was given while the people were waiting for a messenger to come, as happened in the time of Jesus Christ, when they were thousands and thousands waiting for a messenger from above. The Master came, and gave his service to the world, and left again. Some realized what had happened then, and some are still waiting. But the one who claimed to be Alpha and Omega is never absent; sometimes he shows himself, sometimes he keeps in the background. When directed by the new spiritual inspiration, all aspects of life such as law, morals, and education come to new life; but if the spiritual current is lacking then there is no further progress in the different forms of life. People mostly think that the spiritual message must be something concrete and definite in the way of doctrines and principles; but that is a human tendency and does not belong to the divine nature, which is unlimited and is life itself. The divine message is the answer to the cry of souls individually and collectively; the divine message is life and it is light. The sun does not teach anything, but in its light we learn to know all things. The sun does not cultivate the soil nor does it sow seed, but it helps the plants to grow, to flower, and to bear fruit. My message, in its utter infancy, strikes the note of the day, and promises the fulfillment of the purpose for which now and then the blessing descends from above, the purpose of spreading love and peace on earth and among mankind. ----- A person may belong to the best religion in the world; he does not live it, perhaps, but merely belongs to it. He says that he is a Muslim, or a Christian, or a Jew. He is sure it is the best religion, but at the same time he does not care to live it; he just belongs to it and thinks that belonging to a certain accepted religion is all that is needed. And people of all the different religions have made this to appear to be so, owing to their enthusiasm and forced by their mission in life. For they have made facilities for those who belong to their particular religion, saying that by the very fact of their belonging to it they will be saved on the Day of judgment. While the others, with all their good actions, will not be saved because they do not belong to that particular faith. This is a man-made idea, not God-made. God is not the Father of one sect; God is the Father of the whole world, and all are entitled to be called His children, whether worthy or unworthy. In fact it is man's attitude towards God and truth which can bring him closer to God, who is the ideal of every soul. And if this attitude is not developed, then whatever man's religion be he has failed to live it. Therefore what is important in life is to try and live to religion to which one belongs, or that one esteems, or that one believes to be one's religion. But one should always keep in mind that religion has both a body and a soul. Whatever body of religion one may touch, one touches the soul; and of one touches the soul, one touches all its bodies, which are like its organs. All the organs constitute one body, and this is the body of the one religion, the religion of Alpha and Omega, which was and which is and which always will be. Therefore on the path of religion, the dispute about who is right and who is wrong is not necessary. We do not know what is in the heart of a man. If outwardly he seems to be a Jew, a Christian, a Muslim, or a Buddhist, we cannot be the judge of his religion, for every soul has a religion peculiar to itself, and no one else is entitled to judge it. There may be a person in a very humble garb, without any appearance of belief in God, or of piety or orthodoxy, and he may have a religion hidden in his heart, which not everybody can understand. And there may be another person who is highly evolved, and yet his outward conduct, which alone manifests to people's view, may appear to be altogether contrary to their own way of looking at things. They may accuse him of being a materialist or an unbeliever, or someone who is far from God and truth. And yet we do not know; sometimes appearances are merely illusions; behind them there may be hidden the deepest religious devotion or the highest ideal, of which we know very little. For the Sufi, therefore, the best thing is to respect a man's belief, his idea, his way of looking at life, whatever it may be, even if it is quiet different from his own way of looking at it. It is this spirit of tolerance which, when developed, will bring about the brotherhood which is the essence of religion and the need of the present day. To say, 'You are different and I am different, your religion is different and my religion is different, your belief is different and my belief is different,' will not unite, it will only divide humanity. Those who, with the excuse of their great faith in their own religion, hurt the feelings of another and divide humanity which has the same source and goal, abuse religion, whatever be their faith. The message, at whatever period it came to the world, did not come just to a certain section of humanity; it did not come to raise only some few people who perhaps accepted the faith, the message, or a particular organized Church. No, all these things came afterwards. The rain does not fall in a certain land only; the sun does not shine only on a particular country. All that comes from God is for all souls. If they are worthy, they deserve it; it is their reward; if they are unworthy, they are the more entitled to it. Verily, blessing is for every soul; for every soul, whatever be his faith or belief, belongs to God.