Sūkṣmīkaraṇa Sādhana

How Will the Age of Wisdom Be?

I have seen a flash of the future. I envisioned it as a glorious era. In my imagination, the upcoming age is the Age of Wisdom (Prajñāyuga). The word Prajñā refers to a community of individuals possessing foresight and discernment. The present time is characterized by greed, attachment, accumulation, and divisive tendencies, but these will become nothing more than bitter memories in the future. Each individual will become an ideal unit, each family a collective of such individuals, and this process of refinement will lead to an exemplary society.

In this new age, everyone will have elevated thoughts. People will no longer think in terms of personal gain but will focus on collective welfare. In Prajñāyuga, every individual will recognize themselves as an inseparable part of society. Without concern for personal profit or loss, they will understand that their well-being is inherently connected to the universal good. The aspirations, actions, and initiatives of individuals will not be centered on narrow selfish interests but will be aligned with the welfare of the world. In the coming days, arrogance will dissolve into the Supreme Consciousness, and spiritual liberation will be the ultimate goal. There will no longer be a need or desire to focus solely on personal desires, family progress, or material gain. The principle of sharing and living together, as seen within a family, will be given due importance.

In ancient times, sages (Rishis) and ascetics (Munis) lived in hermitages with their families, but they were not detached from society. They were free from the bonds of greed and attachment through yogic practices. They attained spiritual excellence (Tapah Purushartha) and directed their energies toward noble pursuits. Similarly, in Prajñāyuga, refinement of thoughts, disciplined lifestyles, and a harmonious environment will lead to a flourishing existence where mutual cooperation will be the norm.

The citizens of Prajñāyuga will not aspire for material grandeur but will strive to become great human beings. True progress will be measured by the virtues and noble qualities one acquires. There will be no competition in luxury or wealth; instead, competition will be based on who has cultivated greater virtue, wisdom, and dedication. People will be recognized and honored for their exemplary deeds and traditions that inspire others. In today’s world, wealth and success are considered symbols of progress, but in the coming age, this metric will change entirely, and human dignity will be valued above all.

In Prajñāyuga, alongside material necessities, humanity will also seek “true knowledge” (Sat Jnana). Education will not be limited to earning a livelihood or acquiring worldly knowledge; rather, it will focus on refining perspectives, enhancing virtues, strengthening character, and cultivating integrity. Lives will be enriched through mutual cooperation. For this, people will seek higher guidance through self-study, spiritual gatherings, and contemplation. The presence of enlightened sages and noble individuals will be regarded with the highest reverence.

Efforts will be made to eradicate accumulated negative tendencies, suppress disturbances, and eliminate obstacles to wisdom. People will maintain discipline and balance in their lives. The true measure of heroism will be how much one has refined their perspective, character, and conduct. Only those who contribute to social welfare and noble endeavors will be admired. Those with intellectual depth will build their character based on these ideals, prioritizing the upliftment of humanity over personal gain or family needs. Wealth will not be the primary measure of success; instead, honor and dignity will be valued. Individuals indulging in selfishness and narrow interests will be criticized. Hard work will not be seen as a sign of misfortune but as a means to develop skill and excellence. The realization will dawn that effort is essential for material progress. Failure to honor labor will be recognized as an invitation to poverty and backwardness. Idleness will be viewed as a source of misfortune. The saying “An idle mind is the devil’s workshop” will be universally acknowledged. An unoccupied mind will succumb to negative thoughts, and an idle body will fall into bad habits.

In Prajñāyuga, there will be transformative changes in thought, behavior, and actions, akin to a bodily rejuvenation (Kayakalpa). This is the true transformation of the era. The foundation of this change will be the application of foresight and wisdom in making righteous decisions. Many existing notions about life and the right way of living will be overturned. Thought, fact, logic, and ethics will be tested against the benchmark of universal welfare. The belief that only the past was good will be discarded, and the future will be shaped according to progressive plans. The present will be defined by the most essential needs of today while prioritizing a bright future. Only those with an unbiased intellect, free from preconceived notions, will make sound decisions. Such individuals will be honored as the architects of the new age, and their insights will be embraced with reverence by society.

The highest aspirations of humanity will be grounded in purity and intensity. One’s greatness will be measured by how much they refine their character, actions, and nature while dedicating their capabilities to meaningful contributions. The principle of “Simple Living, High Thinking” will be the guiding inspiration. Success in life will be measured by the courage and determination with which one pursues noble progress. In the coming days, people will view the ostentatious display of intelligence, wealth, and success as superficial. True fulfillment will be found in cultivating superior talents and utilizing them wisely.

The foundation of this era’s transformation lies in halting undesirable currents in human consciousness and redirecting them toward righteous progress. The first blow in this transformation will strike personal greed and self-centered aspirations. The pursuit of luxury and material accumulation will be regarded as the lowest form of thinking and character. Negative thoughts and unethical actions arise from attachment to possessions, indulgence, and egotism. Those obsessed with accumulating wealth and displaying their greatness will be seen as morally bankrupt.

Every individual in Prajñāyuga will uphold social ethics and values. They will refrain from engaging in any action that disrupts human dignity or societal order. Discipline, courtesy, mutual cooperation, sincerity, and stability will serve as the cornerstones of life. Corruption will not only be rejected but actively opposed. Society will resist blind traditions, undesirable practices, and harmful customs. Fraud, oppression, and exploitation will be confronted with resistance. Unethical conduct will not be tolerated, and people will collectively identify and reject all harmful influences.

In Prajñāyuga, people will naturally be free from physical and mental illnesses. By living in harmony with nature and maintaining self-discipline in diet and lifestyle, they will remain healthy. Just as other living beings follow their intrinsic instincts, humans will adhere to natural laws, eliminating diseases and premature aging. Psychological disorders caused by fear, greed, attachment, hatred, and arrogance will disappear. Mental turmoil and emotional instability will be eradicated. People burdened by inner conflicts will no longer suffer, and the concept of spirit possessions will fade away.

In this golden age, everyone will live joyfully, ethically, generously, and harmoniously, sharing and laughing together. This will result in an environment of happiness and contentment. People will be free from disease and will possess peaceful minds. Humanity is inherently social; everything one receives is due to society’s support. Therefore, every individual must contribute to the advancement of society. This effort should begin with the family, the smallest unit of society. A family is not just about spouses and children; rather, it is any community where people live together harmoniously. Recognizing the family as a microcosm of society, individuals will serve as caretakers, fostering an atmosphere of unity and shared well-being.

Every home in Prajñāyuga will be like heaven on earth, filled with love, goodwill, enthusiasm, and cooperation. Family members will value discipline, organization, and virtuous conduct. They will work together to create a positive environment that fosters both present joy and a promising future. Such enlightened families will be like mines of precious gems, producing great individuals who contribute to the betterment of the world.

How Will the Age of Wisdom Be?

I have seen a flash of the future. I envisioned it as a glorious era. In my imagination, the upcoming age is the Age of Wisdom (Prajñāyuga). The word Prajñā refers to a community of individuals possessing foresight and discernment. The present time is characterized by greed, attachment, accumulation, and divisive tendencies, but these will become nothing more than bitter memories in the future. Each individual will become an ideal unit, each family a collective of such individuals, and this process of refinement will lead to an exemplary society.

In this new age, everyone will have elevated thoughts. People will no longer think in terms of personal gain but will focus on collective welfare. In Prajñāyuga, every individual will recognize themselves as an inseparable part of society. Without concern for personal profit or loss, they will understand that their well-being is inherently connected to the universal good. The aspirations, actions, and initiatives of individuals will not be centered on narrow selfish interests but will be aligned with the welfare of the world. In the coming days, arrogance will dissolve into the Supreme Consciousness, and spiritual liberation will be the ultimate goal. There will no longer be a need or desire to focus solely on personal desires, family progress, or material gain. The principle of sharing and living together, as seen within a family, will be given due importance.

In ancient times, sages (Rishis) and ascetics (Munis) lived in hermitages with their families, but they were not detached from society. They were free from the bonds of greed and attachment through yogic practices. They attained spiritual excellence (Tapah Purushartha) and directed their energies toward noble pursuits. Similarly, in Prajñāyuga, refinement of thoughts, disciplined lifestyles, and a harmonious environment will lead to a flourishing existence where mutual cooperation will be the norm.

The citizens of Prajñāyuga will not aspire for material grandeur but will strive to become great human beings. True progress will be measured by the virtues and noble qualities one acquires. There will be no competition in luxury or wealth; instead, competition will be based on who has cultivated greater virtue, wisdom, and dedication. People will be recognized and honored for their exemplary deeds and traditions that inspire others. In today’s world, wealth and success are considered symbols of progress, but in the coming age, this metric will change entirely, and human dignity will be valued above all.

In Prajñāyuga, alongside material necessities, humanity will also seek “true knowledge” (Sat Jnana). Education will not be limited to earning a livelihood or acquiring worldly knowledge; rather, it will focus on refining perspectives, enhancing virtues, strengthening character, and cultivating integrity. Lives will be enriched through mutual cooperation. For this, people will seek higher guidance through self-study, spiritual gatherings, and contemplation. The presence of enlightened sages and noble individuals will be regarded with the highest reverence.

Efforts will be made to eradicate accumulated negative tendencies, suppress disturbances, and eliminate obstacles to wisdom. People will maintain discipline and balance in their lives. The true measure of heroism will be how much one has refined their perspective, character, and conduct. Only those who contribute to social welfare and noble endeavors will be admired. Those with intellectual depth will build their character based on these ideals, prioritizing the upliftment of humanity over personal gain or family needs. Wealth will not be the primary measure of success; instead, honor and dignity will be valued. Individuals indulging in selfishness and narrow interests will be criticized. Hard work will not be seen as a sign of misfortune but as a means to develop skill and excellence. The realization will dawn that effort is essential for material progress. Failure to honor labor will be recognized as an invitation to poverty and backwardness. Idleness will be viewed as a source of misfortune. The saying “An idle mind is the devil’s workshop” will be universally acknowledged. An unoccupied mind will succumb to negative thoughts, and an idle body will fall into bad habits.

In Prajñāyuga, there will be transformative changes in thought, behavior, and actions, akin to a bodily rejuvenation (Kayakalpa). This is the true transformation of the era. The foundation of this change will be the application of foresight and wisdom in making righteous decisions. Many existing notions about life and the right way of living will be overturned. Thought, fact, logic, and ethics will be tested against the benchmark of universal welfare. The belief that only the past was good will be discarded, and the future will be shaped according to progressive plans. The present will be defined by the most essential needs of today while prioritizing a bright future. Only those with an unbiased intellect, free from preconceived notions, will make sound decisions. Such individuals will be honored as the architects of the new age, and their insights will be embraced with reverence by society.

The highest aspirations of humanity will be grounded in purity and intensity. One’s greatness will be measured by how much they refine their character, actions, and nature while dedicating their capabilities to meaningful contributions. The principle of “Simple Living, High Thinking” will be the guiding inspiration. Success in life will be measured by the courage and determination with which one pursues noble progress. In the coming days, people will view the ostentatious display of intelligence, wealth, and success as superficial. True fulfillment will be found in cultivating superior talents and utilizing them wisely.

The foundation of this era’s transformation lies in halting undesirable currents in human consciousness and redirecting them toward righteous progress. The first blow in this transformation will strike personal greed and self-centered aspirations. The pursuit of luxury and material accumulation will be regarded as the lowest form of thinking and character. Negative thoughts and unethical actions arise from attachment to possessions, indulgence, and egotism. Those obsessed with accumulating wealth and displaying their greatness will be seen as morally bankrupt.

Every individual in Prajñāyuga will uphold social ethics and values. They will refrain from engaging in any action that disrupts human dignity or societal order. Discipline, courtesy, mutual cooperation, sincerity, and stability will serve as the cornerstones of life. Corruption will not only be rejected but actively opposed. Society will resist blind traditions, undesirable practices, and harmful customs. Fraud, oppression, and exploitation will be confronted with resistance. Unethical conduct will not be tolerated, and people will collectively identify and reject all harmful influences.

In Prajñāyuga, people will naturally be free from physical and mental illnesses. By living in harmony with nature and maintaining self-discipline in diet and lifestyle, they will remain healthy. Just as other living beings follow their intrinsic instincts, humans will adhere to natural laws, eliminating diseases and premature aging. Psychological disorders caused by fear, greed, attachment, hatred, and arrogance will disappear. Mental turmoil and emotional instability will be eradicated. People burdened by inner conflicts will no longer suffer, and the concept of spirit possessions will fade away.

In this golden age, everyone will live joyfully, ethically, generously, and harmoniously, sharing and laughing together. This will result in an environment of happiness and contentment. People will be free from disease and will possess peaceful minds. Humanity is inherently social; everything one receives is due to society’s support. Therefore, every individual must contribute to the advancement of society. This effort should begin with the family, the smallest unit of society. A family is not just about spouses and children; rather, it is any community where people live together harmoniously. Recognizing the family as a microcosm of society, individuals will serve as caretakers, fostering an atmosphere of unity and shared well-being.

Every home in Prajñāyuga will be like heaven on earth, filled with love, goodwill, enthusiasm, and cooperation. Family members will value discipline, organization, and virtuous conduct. They will work together to create a positive environment that fosters both present joy and a promising future. Such enlightened families will be like mines of precious gems, producing great individuals who contribute to the betterment of the world.

My Influence and Strength Shall Empower the Capable Messengers

So far, I have discussed what has been done through ignorant forces and what needs to be done. My personal connection lies with a vast organization in the subtle realm. By understanding how, when, and through what means this organization operates, individuals can better prepare themselves for the great transformations ahead and take the necessary actions.

The Role of Prominent Individuals

My second instrument consists of distinguished individuals, including:

1. Legislators and policymakers
2. Thinkers and intellectuals (manīṣī), including both philosophers and scientists

These individuals are recognized as powerful forces. If they influence societal thought patterns in response to today’s challenges, they can bring about significant changes, even by force if necessary.

Aside from the subtle beings with whom I shall collaborate in the invisible realm, the remaining force consists of the awakened souls living in this world today. These individuals are the pioneers, the leaders of change, and the commanders of the new era. They serve as the backbone of society, driving forward all creative and constructive initiatives with their influence and strength.

The Incompetence of the Extremes: The Rich and the Poor

Both the extremely wealthy and the utterly destitute are equally useless to society.

• The wealthy are trapped in their insatiable greed and never develop the clarity of thought required to break free. Their lives are consumed by accumulation, indulgence, and the display of luxury, leaving them incapable of any constructive action. Even if they wish to contribute, their sycophants and flatterers prevent them from doing so, fearing that if their patron engages in meaningful action, their parasitic existence will come to an end.
• The poor, on the other hand, are preoccupied with survival. Their lives are consumed by the struggle for food and clothing, leaving no energy for education, healthcare, or personal growth. Their limited resources are further drained by ritual expenses, such as elaborate wedding ceremonies and unnecessary social obligations. In such conditions, how can they contribute to higher ideals or uphold virtuous values?

The Middle Class: The True Drivers of Change

The most useful class in society is the middle class, as they:

• Have access to resources, time, and education
• Can think beyond personal survival and consider societal welfare
• Are capable of executing plans for constructive transformation

Within the middle class, I refer specifically to thoughtful, socially aware individuals who have a genuine interest in the welfare of the world.

A deep study of history reveals that true service to society, culture, and righteousness has always come from this class, rather than from those of high or low status. However, even within the middle class, many people engage in random, short-lived activism without clear direction.

• The elderly, despite their experience, lack the physical and mental stamina to lead change.
• Family responsibilities and rigid mindsets often prevent them from embracing new ideas.
• Therefore, middle-aged individuals with youthful enthusiasm yet balanced thinking are best suited for these transformative efforts.

This special group of capable individuals exists throughout the world, across various nations, traditions, and languages. Although societal divisions based on race, nationality, and culture have separated people, this class of enlightened individuals still possesses enough wisdom and unity to play a crucial role in this transformative period.

Empowering the Middle Class with My Strength

I am confident that these individuals will rise to the occasion and fulfill their responsibilities effectively. Through my subtle transformative process (sūkṣmīkaraṇa sādhana), I shall empower them with the necessary strength.

Currently, my Pragya Parivar (intellectual family) consists of around two million members, primarily in India and among Hindu followers. However, the middle class I speak of is spread throughout the entire world.

• So far, I have not established direct contact with them.
• They have not yet encountered my literature or ideology.
• Due to limited resources, this has not been possible—until now.

With the necessary resources now becoming available, I shall reach this vast community.

They do not need to know the names “Pragya Abhiyan” or “Gayatri Parivar”.
Yet, they will naturally feel drawn toward a powerful stream of thought.

They will experience an inner force compelling them to act and will recognize an unseen hand guiding them toward meaningful change.

The Middle Class as the Catalysts for Change

Though this class may not possess great wealth, they have the ability to mobilize and inspire others.

• Their intellect is their strength, and through their leadership, they can influence powerful figures to take action.
• They are like machines—if left unused, they remain idle, but when activated, they can drive transformation.

Social Changes that Must Happen

In the upcoming era, significant social changes will occur:

1. Gender Equality:
   • The distinction between men and women must dissolve.
   • Currently, the commercialization of sexuality has degraded women’s value.
   • In the future, men and women will live as siblings, cooperating in various fields beyond just marriage.
2. Education Reform:
   • 75% of the world’s population remains illiterate, most of whom are adults.
   • Government schools cannot bridge this gap alone.
   • The education system must shift from colonial models (such as Macaulay’s system in India) to practical and ethical learning.
3. Cottage Industries for Employment:
   • The problem of unemployment can be addressed by establishing small-scale industries in villages and small towns.
   • Cooperative societies must take charge of production and distribution instead of relying on government officials.
4. Eliminating Harmful Social Practices:
   • Excessive dowry, extravagant weddings, and unnecessary expenses must be abolished.
   • Substance abuse, such as alcohol and drugs, must be eradicated through mass movements akin to Gandhi’s Satyagraha.
5. Environmental Responsibility:
   • Waste management should be addressed by converting human and animal waste into fertilizers.
   • Urban agriculture (such as growing vegetables on rooftops) must be promoted.
   • Tree planting initiatives should be undertaken at a community level rather than relying on the government.

The Urgency of Transformative Action

The time has come for a major upheaval in human civilization.

• Many flaws are deeply embedded in society.
• These will not be removed merely through verbal criticism—a systematic, warlike effort is required.
• Societal change requires intense determination, far greater than what it took to establish the harmful customs in the first place.

A Revolution of Righteousness is Inevitable

Every nation and community faces its own unique set of challenges.
Strong individuals are needed everywhere to correct injustices and lead progress.

• Where will such individuals come from?
• Currently, they seem absent, but change is imminent.

Just as the stillness of night is shattered by the chirping of birds at dawn, so too will this era witness an awakening of noble forces.

• Who will teach this wisdom to the people?
• Who will convince individuals to prioritize righteousness over selfish gains?
• While the answer is unclear today, it is certain that a grand storm of moral transformation is inevitable.

This will be a cyclone of virtue, sweeping away corruption, injustice, and ignorance, paving the way for a new age of harmony and righteousness.

Destruction is Not Enough – Reconstruction is Equally Essential

In the Rāmacaritamānasa, the story narrates Rama’s birth, his battles, the burning of Lanka, and his coronation as king. However, this alone does not constitute the complete Rāmāyaṇa.

Whenever God incarnates, it is for two primary purposes:

1. The destruction of evil (adharma-nāśana)
2. The establishment of righteousness (dharma-paritrāṇa)

The Rāmacaritamānasa, as composed by Tulsidas, primarily focuses on the destruction of demonic forces. However, it does not elaborate on how dharma was restored, which in itself is a vast and independent subject. The process of rebuilding a just and righteous kingdom (Rāmarājya) required immense effort, strategic planning, and extensive resources.

This could not have been achieved merely through the efforts of a few warriors like Nal and Neel. It must have involved a large-scale organization and numerous constructive measures, yet these aspects are not extensively detailed in the Rāmacaritamānasa. The establishment of Rāmarājya is often glorified as the revival of the Satya Yuga (Golden Age). However, this did not occur with the mere wave of a magical wand.

The Challenge of Reconstruction

Destroying evil is one thing, but rebuilding a righteous system is far more challenging.

• Destruction is easy, but reconstruction is arduous—this is a universal truth.
• A single spark can burn down an entire village, but rebuilding it requires an organized and sustained effort.

How much more effort must have been required to establish Rāmarājya?

If the sole purpose of Lord Rama’s mission had been to destroy the demons, the result would have been only temporary relief. Eventually, the same problems would have resurfaced.

Imagine the state of Lanka after its destruction:

• Burnt palaces, scattered corpses, a stench-filled atmosphere—could this be considered a great achievement?
• Would anyone praise a king solely for leaving behind devastation?

What made Rama’s mission truly great was that he did not stop at destruction. He engaged in constructive efforts that led to a stable and just kingdom, one that is remembered even today as Rāmarājya.

This principle applies everywhere—whether in Lanka, Ayodhya, or any other land.
The true measure of success is not how much destruction has been inflicted, but how much better the reconstruction is compared to the past.

Unfortunately, the process of rebuilding is not extensively narrated in the Rāmacaritamānasa, suggesting that Tulsidas’ focus was primarily on the battle against evil rather than the aftermath. It is likely that other efforts were undertaken by different people to complete the task of rebuilding the kingdom.

Sūkṣmīkaraṇa – The Hidden Strategy of Transformation

The subtle goal of my approach (sūkṣmīkaraṇa) is similar in essence to the strategic process of transformation.

It can be compared to:

• Restoring balance by reversing a distorted state
• Lifting a derailed train back onto the tracks
• Extinguishing a raging fire and then rebuilding what was lost

Just as firefighters work tirelessly to douse flames, people breathe a sigh of relief once the fire is out. However, the true challenge remains—rebuilding the homes and structures that were lost.

During wartime, bridges are often destroyed to block enemy movement.

• The bravery of those who destroy the bridge is celebrated in history.
• But what about the engineers, contractors, and laborers who later rebuild the bridge?
• Their efforts are rarely discussed, even though they are just as crucial.

The Present Crisis – A Surge of Destructive Forces

Today, the world is witnessing a surge in destructive forces. Their goal is not creation, but devastation.

• The first priority is to stop these destructive elements.
• However, this alone is not enough—it is merely a temporary measure.
• The real solution lies in focusing on constructive efforts after the destruction has been halted.

This understanding is crucial for long-term stability and progress.

Beyond Destruction – The Need for Constructive Action

Stopping destruction is only the first step.
What must follow is rebuilding and re-establishing a better system.

• If we fail to focus on reconstruction, we risk returning to chaos.
• The real work begins only after destruction is halted.

Thus, the true essence of transformation lies not only in eliminating the negative but in building a new, stronger, and just system for the future.

The Role of a Visionary (Manīṣī) – My Subtle Contribution as a Ṛṣi

Man rises to great heights through his inner potential and the manifestation of his dormant capabilities. While this is an inherent truth, the process of austerity (tapas), endurance (titikṣā), rigorous discipline, divine association (satsang), guidance, and inspiration plays an equally significant role in expanding his abilities. Even an ordinary person, when empowered by an extraordinary force, can achieve the seemingly impossible. Those who dedicate themselves to the spiritual evolution of an era (yugasādhanā) use their words and voices as powerful mediums to uplift the collective consciousness. Such efforts awaken dormant faculties, offer direction, and bring about necessary transformations in society.

At the physical level, these individuals may seem ordinary, but their intellect, skills, and thoughts resonate with immense brilliance.

The Two Paths of the Visionary – Ṛṣi and Muni

It is well known that the Ṛṣi (seer) and the Muni (sage) are two pillars of spiritual excellence.

• The ṛṣi integrates divine consciousness with his body and mind through rigorous tapasya (austerities), then shares this wisdom for the benefit of humanity.
• The muni engages in deep contemplation, study, and meditation, refining the collective thought process of society.
• If one symbolizes purity, the other represents intensity.

Both strive to expand their consciousness through intense spiritual practices, becoming powerhouses of inner strength capable of shifting the course of thought.

Unlike munis, who conduct experiments in a tangible form, a ṛṣi does not necessarily require direct engagement. Even in subtle form, a ṛṣi can influence the environment, instill noble virtues, and cultivate a higher culture.

The Essence of a True Thinker (Manīṣī)

In worldly terms, the word “manīṣī” refers to a person of immense intellect who has completely mastered his own mind. He does not let his mind control him but instead directs his mind through his wisdom. Such a person is called a Manīṣī, and his unique intellectual power is called Manīṣā.

The scriptures state:
“Manīṣā asti yeṣāṁ te manīṣiṇaḥ”—Those who possess true wisdom are Manīṣīs.

However, they also state:
“Manīṣiṇastu bhavanti, pāpāni na bhavanti”—Many may be intelligent, but not all are pure-hearted.

Being intelligent and talented is one aspect, but possessing an untainted, sacred heart is another. This truth is even more relevant today. In the modern world, there is no shortage of intellectuals, writers, researchers, and scientists, yet their intellect has not been refined through austerity (tapas).

Why is Literature Failing Society?

There is no shortage of books, newspapers, or magazines today. If we judge only by quantity, it appears that both the number of thinkers and the number of readers have increased.

Yet, why is there no real impact?
Why do most writings cater to triviality rather than upliftment?

The answer is simple:
“Pāvanāni na bhavanti”—Their works lack purity.

If high-quality thought and noble ideals were being expressed in literature, society would not be plagued by today’s moral and intellectual corruption.

The Role of Thought in Transformation

I have stated before:
“A new era is born from the churning of ideas, not from bloodshed or weapons.”

• Revolutions occur not by violence but by intellectual awakening.
• Societal reconstruction happens not by destruction, but by establishing noble ideals.
• The greatest distortions in society have been caused by intellectuals themselves—by those who misused their intellect for divisive ideologies, religious and racial conflicts, and mass destruction.

If these intellectuals had cultivated purity, if their hearts were refined through austerity, if they had been empowered by the force of tapas, they would have:

• Given birth to constructive revolutions
• Created enlightening literature
• Led movements that uplifted humanity rather than destroyed it

When Hitler envisioned the “Superman” ideology, he first redirected the entire national intellectual framework toward his philosophy.

• He reshaped Germany’s education system
• He molded newspapers and literature to propagate nationalism
• He mobilized scientists and scholars toward Nazi ideology

The result?
Germany, despite its intellectual and industrial strength, plunged into arrogance, mass destruction, and ultimate downfall.

This is the impact of a thinker (Manīṣī).
Had this intellectual revolution taken the right direction, Germany could have led the world toward enlightenment.

The Influence of Intellectual Thought on History

• Karl Marx changed economic thought through his book Das Kapital, leading to the collapse of feudalism and colonialism.
• Rousseau’s writings laid the foundation for modern democracy.
• Harriet Beecher Stowe’s novel Uncle Tom’s Cabin ignited the abolition of slavery in America.
• Buddha’s wisdom, built on rational inquiry, led to a massive philosophical revolution.
• Gandhi, Patel, and Nehru’s independence movement was indirectly influenced by such intellectual thought.

These thinkers did not merely write books.
They refined their consciousness through tapas, accumulated spiritual energy, and influenced their times profoundly.

My Vision for Thought Revolution

In today’s chaotic world, torn between prosperity and destruction, we must recognize the core values that define human dignity.

• The intellect must be trained in discernment (viveka).
• Material progress must be guided by a deeper understanding of truth.

True spiritual knowledge (adhyātma-jñāna) is more powerful than science—it can:

1. Correct distortions in human nature
2. Establish absolute truth
3. Integrate purity with intensity in individual character

I have chosen Manīṣā (intellectual refinement) as my tool for this transformation. I envision a brighter future and am committed to shaping the collective consciousness toward a higher direction.

• A new generation of enlightened thinkers must emerge.
• A strong intellectual current must sweep away falsehoods.
• The deeply embedded distortions of modern thought must be reversed.

For this, we need a synthesis of Ṛṣi and Muni—a fusion of the wisdom of a sage and the intensity of a seer.

Laying the Foundation for a Thought Revolution

Like Vyāsa, Buddha, Gandhi, Marx, Luther King, and Aurobindo, we must create a mass awakening of thought.

This is not a superficial change but a deep transformation, requiring:

• Scientific analysis of meditation, worship, and spiritual disciplines
• Revival of Vedic medical sciences for mental and physical well-being
• Understanding of sound energy, fire rituals, and their role in human evolution
• Research into ancient techniques for enhancing human vitality

I have incorporated these ideas into my research—reviving the Atharva-Vedic traditions for modern application.

Through my subtle influence (sūkṣmīkaraṇa sādhana), I will:

• Guide the intellectual community toward constructive research
• Inspire scientists to align with spiritual wisdom
• Facilitate the emergence of a new intellectual movement

The force of my resolve will soon manifest, shaping the world’s intellectual and spiritual evolution.

I may not be visible, but my influence will be unmistakable.

An Attempt to Shake the Intellectuals

There was a time when sages, philosophers, and thinkers were considered the highest echelon of society. Their words held immense influence over rulers, wealthy elites, and prominent groups. No one dared to ignore their guidance, as their ability to provide timely direction and insight was unparalleled.

Philosophers were the foremost class among intellectuals. They authored scriptures, addressing the most pressing issues of their time. They held absolute authority over platforms of discourse (vyāsapīṭham), commanding respect from kings to the common man. Even today, we see remnants of this class in writers, poets, and artists, but they lack a clear direction or purpose. Many among them have become mere servants of the wealthy, producing work that aligns only with the interests of their patrons.

Publishing has become a commercial enterprise, controlled by financial interests rather than intellectual freedom. Writers must adhere to what publishers deem profitable, as only then can they earn a livelihood. Today, countless newspapers, magazines, and books are published, but independent thought is nearly absent. The voices of writers and thinkers are shackled, their original ideas suppressed. Those who attempt independent publications struggle to sustain themselves, as there are no patrons for genuine intellectual inquiry.

The Decline of Scientific Integrity

The second class of intellectuals comprises scientists. In ancient times, philosophers also played the role of scientists. Figures like Charaka, Kaṇāda, Nāgārjuna, Yājñavalkya, and Droṇāchārya were engaged in scientific discovery, while sages like Vyāsa, Kapila, Vasiṣṭha, and Gautama introduced new philosophical paradigms.

Today, both these groups have lost their former stature. Scientists of the past century contributed immensely to practical advancements—electricity, transportation, communication, and industrial machinery have transformed human life. Pumps, motors, steam engines, airplanes, and telecommunication have revolutionized society. Their contributions deserve gratitude from humanity.

However, modern scientists, like philosophers, have also lost their autonomy. They lack independent research facilities and are forced to work for the wealthy elite. Scientific innovation is now dictated by corporate interests, leading to confusion and moral decay.

• Film and media once held the potential to be powerful tools of knowledge and culture, but they have been misused.
• The printing press, a monumental achievement, is being squandered on trivial and exploitative content.
• Scientists today are engaged in the development of destructive weapons, with nearly 50,000 researchers devoted to military innovations.

These scientists are rewarded not only with wealth but also with prestige, a privilege not available elsewhere. As a result, their talents are diverted away from constructive innovations. Wealth and comfort appeal to all, including philosophers and scientists, leading them to serve financial masters instead of society.

Breaking Free from This Downward Spiral

This is a tragic downfall. But who will lead the way out?

Scientists should be inventing tools for self-reliance, such as machines for cottage industries that would:

• Create employment opportunities
• Alleviate poverty and financial hardship
• Increase domestic production and self-sufficiency

Examples include:

• Hand-operated mills, oil presses, spinning wheels, looms, blacksmithing tools, carpentry machines, and simple water pumps
• Locally manufactured paper production units in every village
• Solar-powered cookers and heaters to reduce energy costs

Despite the potential for enormous progress, such innovations are rare. The so-called cottage industries have become a mockery, burdened by inefficient planning and execution. The gap between inventors and manufacturers is immense, leaving consumers with poorly designed and ineffective products.

If cooperative models were efficiently implemented, raw materials would be sourced affordably, and markets would be developed for locally produced goods. If this were achieved, we would no longer be solely dependent on agriculture, and livestock farming would become highly profitable.

However, scientists and entrepreneurs are failing to deliver.

• Cottage industries are struggling.
• Brilliant minds are migrating abroad, serving foreign economies.
• Investors are uninterested in funding innovative local industries.

The same applies to philosophers and intellectuals. As time accelerates, problems become more complex, and the need for clear solutions grows. Society needs insightful literature that offers real answers, but this field, too, is in decline.

The Crisis of the Intellectual Class

Every day, millions of pages are printed, yet little of it serves the needs of the people. Books are being translated and rebranded, rather than original works being created. Independent thinkers, like Karl Marx, who spent 17 years writing a single book, are now nearly extinct.

This decline in philosophical and scientific leadership is alarming. The loss of intellectual integrity and moral compass among thinkers is as dangerous as the emergence of a “Brahmarākṣasa” (demon-intellectual) in ancient times. Today, we may not have given them a new name, but their presence is unmistakable.

How to Reverse This Decline

Criticism and analysis are not enough—action is needed.

1. I will ensure that scientists stop using their intelligence to create weapons.
2. Both factions (philosophers and scientists) are currently obsessed with defeating their enemies, but after my subtle intervention (sūkṣmīkaraṇa), this will cease.
3. Brilliant minds will be redirected towards constructive innovation—particularly cottage industries and sustainable technology.
4. A new generation of independent writers and thinkers will emerge, free from financial dependency on the wealthy.

A revolution in scientific research and literature is imminent. This new class of intellectuals will not seek validation or wealth—they will write, think, and invent solely for the progress of humanity.

I firmly believe that:

• High-quality literature can be published and distributed at minimal cost.
• Authentic knowledge can reach every household, bypassing commercial publishers.
• Time will shape its own solutions, just as stars shine brightest in the darkest night.

Both scientists and philosophers will transform. From their ranks, new visionaries will rise, capable of solving today’s pressing problems. My contribution to this transformation will be significant, though it will remain subtle and unseen by many.

Transformation in Political and Economic Systems

Today, the governing system (śāsanatāntra) holds supreme authority. It deserves appreciation for its progress and must also take responsibility for the negative tendencies that have emerged. During an era of transformation, political structures and governance models must be completely restructured.

The End of War and the Need for a New Vision

Those who hold political power and those interested in governance will soon witness major shifts in global currents. The wise must prepare themselves accordingly. The first and foremost resolution must be to renounce war as a means of conflict resolution.

Whatever direction humanity chooses, the path to peace will inevitably be found. War must be recognized as nothing less than a collective suicide attempt. Justice and fairness need not be enforced through war alone—many alternative strategies will soon emerge, and we must be prepared to embrace them.

The second major challenge in politics is territorial nationalism. It is time to move beyond narrow patriotism and embrace the vision of “One World, One Nation.” Rather than questioning, “Where will my country stand in this new order?”, the focus should be on who will govern and how many will be responsible for leadership. The selection of leadership must be based on merit, not populism.

The Transformation of Democratic Systems

Today’s costly electoral process must undergo fundamental reforms. Only individuals with wisdom, integrity, and a sense of responsibility should enter governance.

• Voting rights should be limited to those who are truly capable of making informed decisions.
• Leadership positions should not be won through financial expenditure on elections; instead, governments or public institutions should organize and fund the electoral process.
• Political parties should be eliminated, and a single governing body should be responsible for legislative and executive functions.
• Candidates should not only pass academic exams but must be tested for intelligence, ethical integrity, and leadership skills.

Such political reforms will soon take root, facilitated by higher divine consciousness. Human thought will naturally evolve in this direction. Visionaries in politics and economics will introduce new and profound ideas to reshape governance.

Economic Reformation: Shifting the Paradigm

Beyond politics, economics is the second major domain of change.

Currently, economic systems prioritize profit maximization over societal well-being. Even when regulations exist, they are often ineffective. The exploitation of human desires for commercial gain has become the norm, and neither governments nor individuals have been able to stop it.

• Mass media, art, literature, and cinema are largely designed to manipulate human emotions for profit.
• The production of intoxicants and addictive substances is justified as a “fundamental right” of individuals.
• In the future, only industries that benefit society will be allowed.
• All essential commodities will be produced at the local level, through cooperative and small-scale industries.
• Large-scale industries will be limited to goods that cannot be produced in small units.

Decentralization of Production and Self-Sufficiency

The import of finished goods will drastically reduce. Eventually, every nation will become self-sufficient, importing only raw materials when necessary. Industrial decentralization will resolve several issues:

1. Reducing urban congestion
2. Boosting employment in rural areas
3. Eliminating monopolistic control of industries

Industries focused solely on maximizing profits will either adapt or collapse. Large businesses must prepare for this shift before it is too late. Those who resist will find themselves unable to withstand the economic transformation.

Ethical Wealth Distribution and Economic Justice

The current economic model allows a small elite to accumulate immense wealth, while the majority struggles for basic needs. This inequality must end.

• The responsibility of providing essential services (such as education and healthcare) should shift from individuals to the state.
• Earnings beyond a reasonable threshold should be regulated.
• Society must establish a collective economic system where wealth is shared fairly among all.
• The right to accumulate unlimited wealth will no longer exist.

Under this system, individuals will contribute to society based on their abilities, and in return, their essential needs will be met by the collective. This eliminates financial crime, addiction, and unethical practices. True economic reform requires controlling financial freedoms that encourage corruption and inequality.

Towards a Unified Global Economy

Currently, multiple economic models exist across the world. However, in the future, only one system will prevail—a global cooperative economy. This system resembles the extended family model (bṛhat-parivāra vyavasthā), where all earnings are pooled and distributed equitably.

In the coming decades:

• National borders will lose significance.
• Resources will be shared among all, rather than hoarded by a few.
• Every person will contribute to the global economic pool and receive according to their needs.

This is not a utopian dream—it is an inevitability.

The Timeline for Change

This transformation is part of the Yuga-Sandhi (era of transition), which will fully unfold over the next sixteen years. The old systems will gradually dissolve, while new structures will emerge. The intelligent will foresee this change and adapt in time, avoiding unnecessary suffering.

Those who resist and cling to outdated models will struggle to cope. The era of economic and political confusion is coming to an end.

The Greatest Transformation in Human History

The last 300 years have witnessed unprecedented scientific, economic, and political changes. If a person from three centuries ago were to suddenly step into today’s world, they would be astonished. The emergence of trains, cars, airplanes, telephones, televisions, and electricity has transformed daily life in ways unimaginable to past generations.

Yet, the next twenty years will bring even more astonishing changes.

• If people document their current thoughts, desires, and expectations, and compare them to the world twenty years from now, they will struggle to recognize the world they once knew.
• Those who fail to anticipate change will lose their material wealth and mental stability.
• Those who prepare and adapt will thrive in the new world order.

The Inevitable Economic and Political Earthquake

Looking at the trajectory of transformation, the coming changes are not merely evolutionary, but revolutionary. The next two decades will be the most dramatic in human history.

• National borders will dissolve.
• The world will operate as a single, unified entity.
• Economic systems will shift towards collective ownership and equitable wealth distribution.
• Political governance will be based on intelligence, integrity, and responsibility rather than populism.

This is not speculation—it is the future. The world must prepare for an era of unprecedented unity, fairness, and shared prosperity.

Unforeseen Changes in the Global Landscape

Today, as the world prepares for a Third World War, the primary cause lies in the governing tendencies of certain dominant groups. Debating when this began is of little use, but understanding what is happening now is crucial. Powerful groups have sought to bring the world under their control, exploiting the weaker sections of society. This, in essence, is the structure of governance that has persisted with slight variations from ancient times until today.

When Japan surrendered after the detonation of two atomic bombs, the ruling powers grew emboldened, further reinforcing this method of governance. This system of control is a poisonous tree—as long as it is nurtured, wars will continue to erupt. The heightened concern today arises because nuclear weapons pose an unparalleled threat of widespread destruction. Even if nuclear war is averted, conflicts will persist through other means, as long as the powerful continue to exploit the weak.

It is this exploitation that has shaped today’s national borders. If not for this, geographical features and logistical needs would have dictated national divisions, and more advanced societies would have taken the responsibility to uplift the weaker ones. Historically, capable individuals have always been fewer in number, while the less capable have been the majority. Thus, the duty of guidance and resolution has always fallen upon the few enlightened ones. However, in today’s world, does such a sense of responsibility exist?

Instead of uplifting others, a handful of intelligent, resourceful, and politically powerful individuals have seized territories, claiming them as their own. This is nothing but a return to jungle law, where might determines right. The division of modern nations, with a few groups asserting dominance over vast territories, is the root cause of countless conflicts today.

Exploitation Breeds Conflict

Even if nuclear weapons are never deployed, as long as the strong exploit the weak, war remains inevitable. The more power one possesses, the greater their tendency to intimidate and control those beneath them. In such conditions, ambitious leaders rise, waiting for the right opportunity to seize control. This causes splintering within organizations and political entities.

A parallel can be drawn with feudal times, when kings and warlords seized power based on the size of their armies. Today, the mechanisms may have changed, but the underlying reality remains the same. Modern warfare is often masked behind ideological justifications, but in the end, the principle remains unchanged: a powerful class seeks to control others.

Since these divisions have existed for thousands of years, people have grown accustomed to them, perceiving them as natural. Whoever seizes power appears to be the rightful ruler, but if we examine the situation from an ethical standpoint, a different picture emerges.

The Injustice of Unequal Ownership

Where on this Earth are resources truly distributed equally among all people? Do the privileged ever willingly reduce their comforts to uplift the underprivileged? If fairness prevailed, why would class-based struggles and territorial disputes exist?

If Earth belongs to all, its resources should be shared collectively. The division of nations should have been based on geography and logistical necessity, not power dynamics. Yet, powerful nations hoard resources, claiming ownership of mineral wealth, oil reserves, and fertile lands, leaving others in deprivation.

For example, Middle Eastern oil is controlled by a select few nations, despite the Earth itself belonging to all humanity. Vast, unutilized lands exist in Africa and the Americas, while densely populated countries like India and China struggle with resource shortages. If the world truly functioned as one global family, land and wealth would be fairly distributed, eliminating territorial disputes.

Instead, small groups monopolize natural wealth, creating systems of inequality that fuel global tensions. The greatest flaw of an unjust world order is that the powerful devour the weak. As long as this mindset persists, conflicts—big or small—will continue to erupt.

Divine Intervention and the Reversal of Conflict

As discussed earlier, divine forces attempt to bring warring parties to reconciliation. However, today, both sides are shouting, “Advance with caution!”, making diplomacy nearly impossible. Those who wish to protect their existence must now use wisdom and voluntarily step back, preventing an escalation of conflict.

Beyond War – The Global Transformation

I prophesy with certainty: A Third World War will be prevented. Nuclear weapons, including ICBMs, will not be used. But does this mean war itself will end? Not necessarily. True war is not just military—it is economic, political, and ideological. As long as national boundaries remain as they are, various forms of conflicts will persist. If war is averted today, it will reappear in new forms tomorrow.

But this time, solutions will not come in fragments—they will emerge all at once. Not only will nuclear war be prevented, but the very structures of power and national divisions will disintegrate.

The global map, as we see it today, will no longer exist. Borders that have long dictated power dynamics will dissolve, giving way to a new world order—a unified planetary state. This transformation is not mere speculation; it is an inevitability.

The Formation of a Global State

At first, this may seem impossible.

• Why would America relinquish its territories?
• Why would Russia loosen its grip on its allied states?
• Why would China allow its regions to be reclassified?
• Why would oil-rich nations share their wealth with the world?

Certainly, no nation will willingly accept such a transformation. Yet, historical changes never occur by consent alone.

Looking at past decades, we see radical shifts in political, economic, and geographic landscapes. If people from past centuries were told about the present-day world order, they would have dismissed it as impossible. Similarly, when Napoleon rose to power, no one could have predicted how Europe would transform under his rule.

The End of War and the Birth of a Unified World

This time, war will be permanently prevented. The era of nuclear weapons and chemical warfare will come to an end, not through divine intervention, but through human intelligence itself.

However, ending war is not enough—the existing power structures that sustain inequality must also collapse. In the future, national borders will become irrelevant.

The dream of “One World, One Nation” will finally be realized—not as an ideology, but as a reality. This will mark the emergence of a true global civilization where humanity functions as a single entity, governed by a common framework of justice and cooperation.

A New Era of Global Responsibility

Today, the majority of humanity is underprivileged, while the elite few hoard wealth and knowledge. Those with power must recognize their duty, not as rulers, but as caretakers of humanity. The age-old practice of exploiting the weak must be abandoned in favor of a system where the strong uplift the weak, as a family does for its members.

The Unfolding of Divine Will

Divine interventions are often dismissed as mere coincidences. Just as a sudden storm can arise from an unseen force, the shift toward a unified world will happen unexpectedly.

War, territorial disputes, and economic disparities must no longer be about which group gains more power, but about how humanity can collectively prosper. Instead of endlessly entangling ourselves in conflicts, we must step back and take long-term decisions for global harmony.

The Ultimate Solution: One World, One Nation

In the past, solutions were devised piece by piece—one war was prevented, another broke out. This time, all issues must be addressed simultaneously.

Human beings cannot be permanently divided by race, nationality, or wealth. If the Earth itself belongs to all, then so should its resources.

The world is on the verge of a radical transformation, where its political, economic, and geographic structures will be completely redefined. In the process, an entirely new vision for humanity will emerge—a world without borders, without conflicts, and without division.

This vision is no longer a distant dream—it is the next step in human evolution.

Transformation is a Time-Bound Process

The Divine is a collective manifestation of numerous divine forces, just as multiple waves merge to form the ocean. In this era, when unrighteousness (anācāra) has become dominant, a vast assemblage of divine powers has actively descended into the field of action. I am but a part of this collective force. The number of people who recognize or become familiar with these divine forces is not of primary concern. What truly matters is that divine power (deva-śakti) is mightier than the destructive demonic force (āsurī-śakti). At the right time, it intervenes and restores order.

Similar events have occurred in ancient times, and now, history is about to repeat itself. A complete chain of divine forces is currently operating in the cosmic field to bring about a great transformation. Soon, we will experience the impact of their actions.

The Law of Karma and the Role of Time

Everyone understands the principle of karma—actions, whether good or bad, yield corresponding results. However, just as a seed takes time to grow into a fruit-bearing tree, the consequences of human actions also take time to manifest. This intervening period serves as a valuable lesson, allowing individuals to recognize the impact of their deeds. If everything were to happen instantly without a sense of gradual progression, the world would become devoid of experiential wisdom.

The present turbulent conditions have reached their peak, and humanity is beginning to recognize its mistakes. This realization has occurred, and for this reason, divine forces are now assuming their role in averting catastrophic destruction. Had these interventions taken place earlier, mankind would have neither learned its lesson nor retained any knowledge for the future. The divine forces have chosen this precise moment to act, ensuring that their intervention serves as both protection and enlightenment.

The Right Action at the Right Time

Every event unfolds according to its predetermined time. Actions executed at the right moment hold significance and utility. If something is done prematurely, it loses its value.

For instance, a child will eventually grow into an adult and get married. While it is reasonable to discuss his future marriage, conducting it during childhood would be not only inappropriate but also unethical. Similarly, a fetus matures in the mother’s womb over nine months. If one attempts to extract it prematurely, it results in harm. It must be allowed to develop fully before birth.

The same principle applies to agriculture—a crop must be harvested only when it is fully ripe. Only a magician can make a plant grow instantly in the palm of his hand, but such an artificial process serves no real purpose.

Why Do Divine Forces Intervene Late?

Many question why divine forces, despite having the power to prevent calamities, do not act sooner. Why do they allow suffering to unfold before intervening?

The answer lies in the necessity of learning through experience. When humans walk down a certain path and face the corresponding consequences, they acquire wisdom that no theoretical knowledge can provide. Thus, divine intervention is reserved for the moment when human efforts have been exhausted, and when people, having fully expended their strength, are ready to receive guidance.

From Destruction to Reconstruction

The very same humanity that now rushes toward destruction must eventually turn toward reconstruction. Some constructive efforts have already begun in recent times, but not at the required scale. When the situation spirals completely out of control, that is when God’s intervention manifests.

There is always hope that those who caused destruction will also contribute to rebuilding. At present, a transformative process is actively unfolding in the subtle realms. When the right time arrives, even the ordinary masses will be able to witness its manifestation directly.

The Third World War – Efforts to Prevent It

The crisis we are entangled in today is unprecedented in human history. Although there is a fundamental cause underlying all these challenges, each problem manifests uniquely. Addressing these issues requires a fundamental shift in thinking and a bold approach. Conventional examples and solutions are inadequate in this scenario.

If we analyze the most terrifying issues of today, one by one, the possibility of a Third World War stands at the forefront. Advanced weaponry was developed during the first two world wars. However, now, nuclear power has reached a stage beyond what was previously conceivable. The discussions surrounding nuclear bombs and hydrogen bombs are growing in intensity.

Equally destructive are chemical bombs, which, due to their sheer numbers, could be deployed at any moment. A single bomb could obliterate entire metropolises like New York, Moscow, Paris, and London within seconds. If such bombings continue for even a minute without interruption, no major city would remain on Earth. The poisonous gases released would not only affect urban areas but would also spread to the remotest villages, contaminating air, water, and food, posing an existential threat to humanity.

If nuclear warfare is not halted, the Earth itself could be shattered, turning into cosmic debris floating between Mars and Jupiter. Unlike localized warfare, the effects of nuclear radiation would impact the entire world, spreading devastation indiscriminately. This nuclear threat is currently one of the most pressing global issues.

Previously, nuclear weapons were confined to Russia and America, but now they are possessed by France, Britain, China, and other nations. This proliferation makes it impossible to predict when, how, or by whom these weapons might be used, further complicating global security.

Understanding the Root of the Problem

To find a solution, we must first understand how this situation arose and escalated. The nuclear bomb was revealed to the world following Hitler’s defeat, when America developed and deployed it against Japan. Japan, unable to recover from the devastation, surrendered. Observing this, powerful nations concluded that they could similarly dominate their adversaries through nuclear force.

This led to an arms race, with Russia and America taking the lead, forming two opposing military blocs. However, now the situation has become such that neither side can advance nor retreat. If they continue producing nuclear weapons, the world faces destruction. If they halt production, they risk falling behind adversaries who may develop superior weapons.

The fear of being outpaced by rivals prevents any nation from taking the bold step of halting nuclear experiments. However, continuing these experiments only increases the number of deadly weapons stockpiled. The enormous financial burden of nuclear programs also raises the question—how much more investment can be justified for destruction?

The Crisis of Nuclear Waste

One overlooked but equally dangerous consequence of nuclear development is radioactive waste. The ash and byproducts generated in nuclear weapons factories are highly toxic and nearly impossible to dispose of safely. If the production of nuclear arms continues unchecked, the challenge of handling radioactive waste may become even more critical than the weapons themselves.

Some may think that a direct attack, similar to what happened in Japan, could bring immediate results. However, unlike in the past, today’s global dynamics have changed. Countries like China, Iran, and Israel, once technologically behind, are now capable of retaliation. Additionally, alliances and external interventions make unilateral action nearly impossible.

The Paradox of Military Strategy

Currently, nations are trapped in a paradox—starting a war is difficult, but stopping it is even harder. The cost of maintaining the status quo is so high that it is unsustainable in the long term. Taxpayers bear this burden, and how long they can continue to do so is uncertain.

No country today wants to initiate war, but mutual distrust prevents peace efforts. Words and diplomatic agreements have lost credibility. The only viable solution is to step back from the brink and de-escalate. However, one side must take the initiative. Expecting both sides to simultaneously agree on disarmament is unrealistic. Even if agreements are made, there is no guarantee of adherence.

Thus, instead of preparing for war, nations must cultivate the inner strength to take the first step towards peace. Mahatma Gandhi demonstrated this principle effectively. The British had immense military power and could have crushed opposition easily. Yet, Gandhi chose non-violent resistance, confronting the threat with moral courage. Despite the power imbalance, he emerged victorious because of truth and inner strength. Even if one were to fail, this approach is still far superior to the devastation of war.

The Role of Subtle Refinement in Preventing War

To instill this wisdom, I am utilizing the power acquired through subtle refinement (sūkṣmīkaraṇa). I am exerting influence to redirect both sides away from conflict. My goal is to make nations realize that stepping back is not weakness, but intelligence. Through this pressure, the current tensions will gradually dissolve. A new environment of responsibility and rational thinking will emerge, replacing aggression with strategic restraint.

Cold wars will eventually transition into prolonged ceasefires. Over time, these ceasefires will stabilize into lasting peace, preventing the catastrophic consequences of full-scale war.

The solution lies not in escalation but in de-escalation. It requires wisdom, courage, and self-restraint. If humanity can cultivate these qualities, the threat of a Third World War can be averted.