cience has evolved by the process of asking how and why. Somebody must have wondered how coal is formed, so geologists researched this and discovered that trees in ancient forests died and pressure of over millions of years transformed them into coal, into diamonds. Now we know how oil and metals, such as gold and silver, are formed. We are even discovering the origins of the universe. We have fathomed the ‘how and why’ of space, but if man puts similar questions to himself, if he asks how and why we came into this world, we are left with a huge question mark. In spite of all our scientific knowledge, we do not know the purpose of existence and the energy which keeps us alive.

A garland contains different types of flowers threaded on one and the same string. In the same way, Spiritual Knowledge has the power, the capacity to unite all humankind. So we should ask ourselves what that power is which the ancient sages called pranshakti and which exists in each and every person.
The Bible says that God created man from the dust of the earth, then breathed into his nostrils the Breath of Life and man became a living soul. Indeed we are a product of the earth. What kind of breath did God breathe which made man a living soul?  We can walk, sit, listen and express our ideas. What is the energy which enables us to function in the world? When that self-created breath, that divine breath, leaves a human body, that lump of earth dissolves back into the earth. It is buried or cremated according to religious custom. So what is that breath which animates this physical body? It is present in every one of us, no matter whether we are Hindus, Muslims, atheists or believers and when it is no longer present, this body is simply a lump of clay.
This is the common factor and the experience of this power, this divine breath, this ruhani ilm, is called ‘Spiritual Knowledge’. It must be realized because it is the foundation, the cornerstone, the definer of our humanity. In the Bhagvad Gita, Lord Krishna says that the seer is one who perceives the same soul equally in an outcaste, a priest, an elephant and a dog. So the outcaste’s ‘outcasteness’ is not to be focused on. We are not meant to focus on the physical form of the dog or the priestliness of the priest. The focus should be on the inner pranshakti, the life-breath. That is what we must perceive and to do this, to experience this we need spiritual vision, the eye of Knowledge.

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