We speak of illusion, māyā. This is illusion, that "I am this body, and anything in relation of this body . . ." I have got special relationship with certain woman, so I think, "She is my wife. I cannot do without her." Or another woman from whom I have taken birth, "She is my mother." Similarly father, similarly sons. In this way, country, society, at the most, humanity. That's all. But all these things are illusion, because they are in bodily relationship. Yasyātmā-buddhiḥ kunape tri-dhātuke sa eva go-kharaḥ (SB 10.84.13). Those who are passing on on this illusory condition of life, they are compared with the cows and the asses.
So our first business is to wake up the general mass of people from this illusory condition of life. So Back to Godhead is specially meant for that purpose. We are pushing on Back to Godhead to the general mass of people to the first condition, first status of enlightenment. And then those who are becoming enlightened, coming forward that, "Swāmījī," or "The Society, please make me a member. Please initiate me," he is coming forward, understanding his position. So that is second stage, to train him how to awaken his . . . that dormant love of God. That is another stage, training. Sambandha abhidheya.
Then, when he is actually in love of Godhead, then he can understand the higher status of loving exchange between Rādhā and Kṛṣṇa and the Vṛndāvana. This is third, third stage, yes. And the fourth stage is paramahaṁsa stage, who is always enjoying. Santaḥ sadaiva hṛdayeṣu vilokayanti (Brahma-saṁhitā 5.38). Premāñjana-cchurita-bhakti . . . when one is completely merged in the ocean of love of Godhead, he will relish in any condition of life Kṛṣṇa, present. "Kṛṣṇa present" means, "Kṛṣṇa present," His name present, His form present, His līlā present, His paraphernalia present. Everything. Kṛṣṇa is not alone. We are not impersonalist. As soon as we say "Kṛṣṇa," Kṛṣṇa means which His name, fame, opulence, entourage, pastime, etc.
So Back to Godhead generally deal in two stages of understanding: the . . . to awaken the relationship and to train them. Although our aim is . . . that is our aim, to come to the highest platform of loving exchange. But generally, we are dealing with the mass of people. Therefore our propaganda should be how to, by reasoning, by philosophy, by science, by argument, how to convince him that he is in illusory stage.
These politicians, these scientists, these philosopher, they have no other, advanced knowledge except the human being. That's all. Their ultimate goal is that if they can do something, humanitarian work, welfare work to the . . . the Vivekananda, or the Aurobindo, or this, what is called, the Russell, or Romain Roland and so many, they are coming. And the yogīs, they are trying to be self-satisfied by meditation. But nobody is concerned with God, or Kṛṣṇa. Nobody is concerned. This is the position of the world.
So under the circumstances, our first business is how to awaken people from this illusory condition, that he is thinking, "I am this body," or the most well-being is taking care of this body or bodily relationships. So we have to take out from that illusory condition. So that should be the policy of our Back to Godhead. And the, so far the editors are concerned, they are supposed to know all these conclusions.
Now we have got two editors, Hayagrīva and Satsvarūpa. I believe both of you know the conclusion which I am trying to push on within this movement. So you should work cooperatively in such a way that we don't deviate from the policy, and conjointly, consulting together, so that I may be relieved from petty minor things. But if there is some difficulty, I am at your service.