But, is this true? Can we take for granted the presentation of the world in terms of the senses? The very notion of the existence of material values, the material stuff or substance with which the world seems to be made,-this very concept should be subjected to further analysis and investigation. May I put a question, "What do you mean by matter, over which you pride yourself so much and whose knowledge has given you a sense of confidence and a sense of security, though it is baseless and foundationless? How do you know what matter is made of and what the true values of life are?" The very force behind the argument of the materialist is the reality of matter, the stability of the world as it is perceived by the senses, the realism of sensory perception. We are dispossessed of that real worth of man's existence and seem to be possessed of straw and dust and the husk that we call the material values of life.
The future is not in our hands because we are rid of the knowledge of the future. We are not so secure as we might be made to imagine. We cut the ground from under our own feet and then go headlong into that arena where even the angels fear to tread, as they say. In the consciousness of the world of objects, of persons and things, and human relations and what not, we first forget ourselves. Generally, we are conscious of others, but we are rarely conscious of our own selves. Today the eyes of science are themselves slowly getting opened up to the truth of the matter. It requires a courage of an uncanny nature and a novel type of boldness to plumb the depths of this false system of values that is presented before us as the majesty of matter, the glory of earthly paradise. It requires a little thought to realise that the structure of science on which the material values of life are based is really fixed on a shaky foundation. And, on a careful scrutiny and an investigation into the true situation and affairs in which we are, we would discover that the very forte of science shall be its own refutation. Today, our world prides itself over its achievements which it calls science. The world is before us as a thick screen through which it may be difficult to penetrate into the truth that is behind it. Are we in a fool's paradise imagining that we are well off, not knowing what will happen to us in the future? The greatest threat to the enlightenment of the mind of mankind, I may point out, is what may be designated as the material glamour. We have to be cautious to see if we are in this condition. Ignorance is bliss, is an old adage with which we are familiar. Nothing can be worse for man than to mistake the false for the true, and vice versa. Mankind today may be said to be in a state of complacence, in a kind of slumber, which is mistaken for a consciousness of progress and cultural advancement. Man has to become man in order that he may accelerate his progress to a state which is superhuman. With the benign blessings of most worshipful Swami Sivanandaji Maharaj and the grace of the Almighty, this conference has been inaugurated and conceived to point out to the human mind in general a way of extricating itself from the meshes in which it seems to be involved. It is not the intention of this conference to tell you something stereotyped or to give you a diversion from the boredom of your daily life. At the outset I may take the liberty of pointing out that this is not a religious conference, in the sense religion is interpreted and understood by the popular mind. It would not be easy for many of you to envisage the purpose of a Divine Life Conference. The inaugural message given at the 24th All India Divine Life Conference held at the Convention Hall, of the Ashoka Hotel, New Delhi, on 29th December, 1973.
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