Sruti

While referring to this path to the Ultimate, saints have said `beyond and beyond'. When we speak thus, it sounds very well. But when we try to do it, things become a bit difficult, for due preparation is not there. `I' consciousness remains far and near, and it disappears also, if we do our abhyas devotedly. There is a common error almost everywhere, that they think `I' as an enemy. That is a negative attachment, which makes it hard and impossible. When we think of `I', it becomes stronger by our own thought force, brought about by concentration. Try to forget the `I', it will help a good deal. Once Divinity dawns, the negative attitude to life goes far away. The demolition of the past is a chapter in Sahaj Marg. (SDG-161,162)

For further reading please see FORGET THYSELF.

One thing which I like to introduce in our Satsangh is that at 9.00 p.m. sharp every abhyasi, wherever he might happen to be at the time, should stop his work and meditate for 15 minutes, thinking that all brothers and sisters are being filled up with love and devotion and that real faith is growing stronger in them. It shall be of immense value to them, which their practical experience only shall reveal. (SDG-5)

It is a fact that unless there is the will of God, He does not attract the servant towards Himself, and it is impossible to have His vision. Now, the question arises, why should He trouble Himself to attract the servant towards Himself? Because, if there is any motive in the Lord, then I think He too is just like a householder like ourselves. But along with this it is also a fact that when our motive is to join Him, then we adopt such methods only and this alone is called abhyas (Practice). (SS-214)

For the sake of proper abhyas try to seek the adept. When you find such a one give yourself upto him. (SS-249)

I agree with you that from the very beginning an abhyasi should devote himself to abhyas with diligence and persistence. I appreciate the idea and wish you to introduce it in your satsangh. Generally I find people complaining of the scarcity of time, which is for them a sufficient excuse for not observing regularity in puja. I think everyone does somehow manage to find time for everything of his taste and liking except this one, puja (Living meditation). Obviously the reason is not the want of time but the lack of interest. But what can I say in this connection when I myself never devoted much time for it {Puja}, though at the same time I never did miss it any day? My master was in the know of it, but at the same time I was all the time busy with constant remembrance and never missed it even for a moment. It was for this reason that he never objected to my short-time practice. As a matter of fact though I never sat for meditation for any long duration yet I was never away from it any moment. Consequently when I was relieved by my master from the daily routine of puja I felt exceedingly happy, though it was really no exemption in the practical sense but only a change in the mode. (SS-64,65)

The inner disorder and disturbances can never be set right unless you react yourself. They must at least be suspended so as to introduce an atmosphere of peace and calmness. But unless they are suspended, the ways of living cannot be regulated and improved. So long as the proper regulation remains wanting there can be no equilibrium, hence no balance at all. Without it we can never stand by nature. It is only when we get closely in touch with nature that we begin to breathe in the purified air coming therefrom. By and by we begin to acquire identicality with it. In a word everything becomes possible and attainable when we get ourselves attached with the real man beyond man. (SS-100,101) For further reading please see PRACTICE, MEDITATION, CLEANING.

One thing is specially important here. It is that the abhyasi must ever remain restlessly impatient for the attainment of the goal. This is the key to success and it strikes at the very root. (SS-51)

The abhyasi's part is to be perfectly obedient to the Master. I mean to say that he should comply with the directions given to him, having faith, or at least trust, in the Master, and confidence in himself. (SDG-60)

An abhyasi, while intensifying his craving (lagan), must at the same time be at least as submissive to his guide as a school boy is to his teacher, and it is also an essential part of his duty. The guide does not thereby gain anything for himself but it is the abhyasi who profits by it and increases his capacity. (SS-170)

Under Sahaj Marg the master, by the application of his inner powers, awakens to action and accelerates the dormant forces in the abhyasi and diverts the flow of Divine current towards his heart, through the process of Pranahuti. As a result, the abhyasi begins to advance spiritually, experiencing more and more of bliss. The abhyasi has only to prepare himself to receive it, or in other words to make himself capable and deserving of it. In this way all that which previously required ages of persistent labour and hardship can now be achieved very easily in a much shorter time with little labour. But it is all practical and cannot in any way be put in words. Only practical experience can reveal its merits. (SS-34)

The only thing for the abhyasi to do is to connect himself with the power of the Master, whose mind and senses are all thoroughly disciplined and regulated. In that case the Master's power begins to flow into the abhyasi's heart, regulating the tendencies of his mind also. (SDG-88,89)

In our Sanstha the task {spiritual growth of abhyasi} is taken up by the master who feeds him with the spiritual force through Transmission. Now it depends upon the abhyasi to extract from the master as much as he can through love and devotion. The greater the devotion and surrender the greater will be the force flowing into him. (SS-28,29)

I may here add a few words to say something about the ultimate state we have finally to arrive at. After having attained the last limit of negation one has yet to go on and on to what may be termed as the ultimate limit of limitlessness, or the Absolute, where every particle of the body gets transformed into energy. What happens then? He becomes an instrument of Nature, and having everything in his power and control he remains unaware of everything. But for Divine work he is ever fully conscious and quite alert, though he may not be conscious of his own state of being except in certain exceptional cases. The entire working of the universe is subject to his will. He holds all the powers of Nature under his command, as is the case with the present Personality who has come down into the world for the purpose of effecting a change. (SS-375,376)

There are many amongst us who eagerly hanker after realisation and freedom, and they feel it to be their duty. But when we talk of duty we find ourselves enclosed within a sort of limitation. What is that limitation? It is only a narrower sphere of thought and wisdom. As for our present level it is that of finiteness which we cannot get away from, and from which we proceed on to broader visions; I mean the vision of the Absolute Reality. But that depends mainly on the means and methods we apply for the purpose. If perchance we fall upon means which go on adding to our limitations and bondages, we shall definitely remain away from the vision of Reality — the Absolute. There may be methods to suit the temperament of particular individuals, but which may basically be wrong, or in other ways inefficient, and may serve as a toy for a child to play with, only to offer him a temporary lull, but which may lead him further to temptations for more and more enjoyment of pleasures and happiness. That may perhaps be the charm to induce him further on the path of happiness. But so long as he remains held up by the charm of it his progress gets frozen. He may well be compared to a frog in the well which thinks its own narrow sphere to be the whole universe. But if our present level inspires within us a consciousness of a higher type of happiness of infinite character, we may be awakened to the idea of going further into the sphere of limitlessness. (SDG-95,96)

A man loving his master devotedly dedicates his every thing to his charge, and absorbing himself in the master in toto shall ever see the same thing all within and around. In the same way a man having secured absorbency in the One and the Real shall witness His manifestation throughout, because every stream of his thought having been mingled with the real current, he shall feel Reality coming out from everything. Absorbency in Reality means one should not feel anything of his own. He should not feel his body, mind, soul or whatever there might be in him. That is in fact the real Godly state. Limitations however remain to some extent, and that is but natural because the knot created by the action of the will to keep things intact is there at work. In case it is removed the world will lose its existence. If you acquire that state of being while having your body, you will feel the same condition in life. It is even today possible for a yogi of high rank to witness it if he comes up to that final state. It is however highly improper to talk about things not witnessed by the heart's eye. (SS-269,270)

So long as you do not find an opportunity to see me in person think that I am already there with you. This will help you in promoting absorbency in yourself. (SS-27)

If the idea of freedom lingers still, or he has a feeling of it in any way, he is not free from the shackles. When the consciousness of freedom is also gone, one finds himself lost in the maze of wonder. The idea of Reality even is not there. He feels that he is not keeping pace with Infiniteness. The condition can better be described either as having been dissolved in toto, or that Infinity has been poured into us in toto. When everything is dissolved, one finds himself nowhere. Absorbency in Brahman commences, but we push on still to attain the last stage destined for a human being. (SDG-101,102)

The only proper course for an aspirant would therefore be to get himself absorbed in the light of the Divine coming to him from the Original source, without minding the implications of the word concentration. In that case the question of concentration will not arise at all, and one will all along be with that which can neither be interpreted as concentration nor otherwise. Concentration with all its implications affecting enclosement, being not of any avail, it is only the power of `non- concentration' as I may call it that enables one's approach to higher and higher regions of enlightenment. Proceeding along in that way, one would keep on imbibing the power of the Source to light himself up with Divine effulgence.

Now what condition does the word ‘non-concentration' refer to? Obviously it refers to a state associated with an overflow of thoughts. But then there are two aspects of it: the one when the flow is not conjoined with our conscious knowledge, and the other when we have a conscious awareness of it and take its effect upon the mind. This, the latter one, may no doubt amount to a state of distraction, especially when one is linked with the thought of some misery or affliction. In the former case, though the flow continues uninterruptedly, yet the encumbering effect thereof is not felt upon the mind. Normally this state of mind is seldom found to be disturbing. Taking these two aspects into view I might say that the latter is quite similar to the state known as concentration, but with only this difference that here the object of concentration is one's distraction and worry instead of the godly thought. It may therefore be taken as crude concentration which is maintained by the force of our unconscious efforts. The effect in both the cases (viz., by conscious effort and by unconscious effort) is the same i.e., heaviness, dullness, sluggishness. The very word concentration implies a sense of artificiality, and effort is for that reason indispensable. When the flow of thought is spontaneous it is effortless and closely similar to the state commonly known as concentration. The proper word for that may therefore be ‘absorption', which is a natural course and follows by itself as the result of meditation on the right lines.

Concentration taken in the sense of absorption (non- concentration, with flow of thoughts, without effect on the mind) is the real state. It may be of different types at different levels. One may be the concentration of the lower level, another that of the higher level, and still another that of the highest level. Now taking out the common factor ‘concentration' from these, what remains thereafter is only the lower, the higher and the highest. That is how one has to go on with his march towards the Ultimate. On the other hand if our thought remains involved with the idea of concentration, the inner force will not be working actively to offer us impetus for our higher ascent. The proper course would therefore be to take up the thought in the form of sankalpa (subtle idea) without any imposed resolve or effort, and proceed on with it in a gentle and natural way without enforcing any artificiality or imposition. Such is the process followed in Sahaj Marg which, as a matter of fact, introduces through the master's Pranahuti from the very beginning that very state which lies at the farthest end. Though in the beginning one might have, at times, only glimpses of it, yet after continued practice the same condition covers him all over. This is why in spite of the continuity of thoughts often present at the time of meditation, one proceeding by Sahaj Marg experiences a peculiar state of concentration better interpreted as “absorption”. (SS-79,80,81,82,83)

Man ought never be away from his own level; and this level is called ABUDIYAT (The subdued). This is the essential object for the subject (of the Lord). It is here, as I have written so often, that the burden of egoism is very much lightened. The fulfilment of purpose comes after this. (SDG-41)

The activity, which had started {at the time of creation}, went on developing till finally the idea of inactivity, which lay at the bottom of motion, began to surge up. It formed the basis of all philosophical speculations. Mental aspirations leading to the search for the higher started from this point and became the foundation of religion. The activity, which had already sprung up in us, reminded us of its non-existent state. When we thought of it we hit upon the previous state of inactivity. In this way activity reminded us of inactivity and the inactivity explained to us the meaning of activity. Thus the two opposites came to our view. When the first stage of activity came to view, it seemed to be quite akin to the state of motionlessness. (BWS-303,304)

Often I feel restlessly impatient to see some of my associates physically. That must be due to the intensity of feeling they entertain in their hearts for me. Sometimes when this feeling gets subsided in them I too feel a bit slowed down. This is however the only way by which we can strike at the very Base, the echo of our thought, and create ripples in the waters around. I like to remain absorbed in the thought of you all. That may in a sense mean my diversion towards diversity. As a rule we proceed from diversity to unity in the beginning, but at the end the course changes and we again begin to march towards diversity. That means we finally revert to the place from where we had started. In our march towards the Ultimate we must necessarily follow the same course, whether it be in respect of worship or anything else. That is in fact the actual path of spirituality. But when, by God's grace any one goes still beyond, even the Consciousness of the Base too may then become difficult to maintain unless he happens to be one of the highest rank who remains in touch with both the states, unity and diversity. (SS-54,55)

On this path, I think the question of changing the outer circumstances does not fit in aptly. It is rather that the abhyasi has to adapt himself to circumstances in order to practice submission to the Divine will. The Divine will is predominant, and the circumstances are the results thereof. We have to learn to take them as Divine gifts. Of course, I agree that it is not an easy job for a common man, so the natural limitations appear to be most distressing to him. But instead of worrying over the circumstances which are often beyond his control, it is better to apply his effort for the mending of his grosser self. (SS-291,292)

For further reading please see SUBMISSION.

You ask me how to know my real address. In the scriptural language I might say, “My address shall be known to you when you have realised yourself.” But I shall prefer to reply it as, “When you become only myself”. That means you must begin seeing me in you automatically, not purposely; or when the very same condition gets created in you, then alone shall you be able to know my real address. All this shall come to pass through the practice of meditation. Dear brother, do enter into the field to try for perfection. Take it off me. It is not at all difficult. One has only to give himself up to the one who has negated himself. Everything shall then come to him by itself. (SS-376,377)

Great men are not accidentally born. They are born when world waits for them in eager expectation. Such is the phenomenon of Nature. India, the home of spirituality, was groping in darkness and had totally forgotten the age old system of yoga. Solid materialism had taken the place of fine spiritualism. Dark clouds of ignorance were hovering all over. Yogic transmission had become quite foreign to the Hindus. At this stage, when spirituality was tottering helplessly, some great personality was urgently needed to set things right, for the upliftment of mankind.

It was the auspicious day of Basant Panchami, February 2, 1873, on which the power of Nature descended to earth in the human form of Samarth Guru Mahatma Shri Ram Chandraji Maharaj at Fatehgarh in district Farukhabad (U.P.) .The happy day so beautifully co-ordinated with the most pleasant season of the year breathed into every heart the blooming freshness of the spring. The blissful time ushered in by his advent introduced a new era of spiritual awakening which promises a practical solution of the human problem of existence. We are struck with a reverend joyful awe when we recall to our mind the grand renaissance brought about by him in the spiritual field. He offers an easy solution of the problem of existence, which has ever been confounding even the greatest of sages.

This Divine personality was born in a respectable Kayastha family. His childhood was influenced by his mother, a noble-minded simple lady, who spent most of her time in devotion and worship. It was due to her influence, that he received inspiration at a very early age. The incident goes, that one day while he was playing with his mates, some Divine force aroused in him the feeling that he had not come for the purpose he was engaged in. He had to realise himself and to equip himself for the greater task ahead. The soul was awakened and he set to it in right earnest. He attained perfection only in seven months – really an unparalleled example. Since then he devoted the whole of his life for the cause of spirituality. He is the Adi Guru of our Mission.

He was an embodiment of moderation, toleration and devotion. With him dawned the new era of yogic training through transmission, of which he was the master. He showed a way to bring a man to perfection in one life only, and even leading a family life in the grihastha ashram. He used to say that troubles and miseries of grihastha life are penances and sacrifices for spiritual attainments. He had simplified the method of spiritual training to a great extent and adjusted it to suit the requirements of our time. With a high calibre and spiritual dignity, our great Master, the Divine Light, devoted every moment of his life to the upliftment of humanity. He was in fact the Nature's prodigy and his work in the spiritual field is beyond common conception. His wonderful researches in this science have made human approach up to the highest limit, in the least possible time, quite possible and practicable. He introduced an improved system of raja yoga which later came to be known as ‘Sahaj Marg’. After serving the masses for about 36 years, this spiritual genius left his material form at the age of 58 on the 14th of August 1931. The work he did during his lifetime is beyond conception. Posterity will know his merits in due course. (WU-2,3,4)

For further reading please see LALAJI ERA.

I express the meaning of ‘adityavarnam tamasah parastat’ according to my poor ability. In chapter 8, sloka 9 of the Bhagavad Gita the Lord has described the effulgent form of the Ultimate Reality, which is the object of all Upasana. This is also the point of all beginning, as the word Adi in Adityavarnam suggests. But beyond it lies the still finer region of Reality which the Lord has described in slokas 20 and 21 of the same chapter. This is the region beyond all beginning, where even Upasana, in the ordinarily comprehensible sense of the term, has come to an end. As it may be dangerous to speak of the end of Upasana before those who have not yet tasted the condition in a natural way, the ‘Adityavarnam’ may advantageously be described to them as the Ultimate condition. (SS-399,400)

You say that you often get irritated for petty reasons. You must have read in your books a lot against this evil, still you are not able to overcome it. Then of what avail is your learning to you? It is related of Swami Ramakrishna Paramahamsa that while still a boy at an infant school, he was one day given a certain lesson to learn. It was, ‘Always speak the truth'. He went on with it. Whenever the teacher asked him whether he had learnt the other day's lesson or not, he only replied, ‘Not yet, Sir'. After some time he told the teacher that he had learnt the lesson well. In a sense of surprise the teacher asked him why he took so much time to learn the small line. The boy replied meekly that he could not learn to adopt it in the normal routine of his life till then. (SS-288.289)

One who sticks to the theory of Advaita in the very beginning sees unity in diversity in the crudest form. When one actually comes into that state, the question dissolves by itself. (SS-270)

For further reading please see FINAL STATE.

It is my earnest desire that my satsanghis should advance more than myself. But all this depends upon their love, labour and the Grace of God. When there is love and labour then the link does move, and our jingling shall certainly reach the Master. (SS-294)

As an advice to the seekers I like to add that mind can be known by mind and Divinity can be known by Divinity. Or in other words, we should use the Divine Power for the sake of the Divinity. The Sun is there but the over-cloudiness you will have to remove yourself to have its full lustre. For this, the method, which directly touches the core of the being is necessary. (SDG-151)

In fact afflictions, which are commonly taken as the reverse side of bliss, form the only thing that revives in our heart a Consciousness of the Real, and helps us to march along the path of peace and progress. (SS-420)

At another place he {Lalaji Maharaj} wrote to one of his associates:

“As for afflictions and worries, I too had mine which might perhaps be shocking to another. Often I had nothing for my meals. I had a number of children and dependents to support. Besides, at times I had to help others too, which I could not avoid. The entire responsibility was upon me alone, and I had to manage all that and provide for all requirements. I may also tell you that sometimes there was only one quilt, and that too with badly mutilated padding, to cover the whole family. But I took it as a display of misfortune only which passed away with time. I felt that all this was absolutely of no importance to me as compared to Reality which was predominant in all my being. So I ever smiled on them thinking them to be the very way of salvation.” (SS-421,422)

On my part I am ever prepared to offer myself for any service, be it spiritual or even physical since I find most of the people not in need of my spiritual service. Let them, then, have at least physical service from me so that they might get some comfort and ease. I do not mind if I am put to some inconvenience on that account, for physical afflictions I have already many, so a little addition to it will not matter much. In all physical afflictions I feel a peculiar kind of happiness and joy which is not attainable even by the greatest kings. (SS-257)

For further reading please see SUFFERINGS, MISERIES.

Please see ‘I’ness.

Aham brahmasmi – I am Brahman: -- This is perhaps the most popular sign of the so-called jnani of today, who goes about reciting mechanically similar phrases to impose upon others a show of achievement. It is not in fact the mere recitation of phrases that makes a jnani but the actual merging in the state when it is arrived at internally. In strict sense it applies to an inner consciousness of the feeling of inseparableness with the Absolute, according to the level of the abhyasi’s approach. According to the view taken up in this book, it is a spiritual state, which develops in the course of our march towards the Ultimate. At every point or knot there is some consciousness of this feeling in some form or the other. It goes on growing finer and finer as one advances towards higher levels. There are generally three phases of it. At the lowest level it appears in the form of feeling, “I am Brahman” (i.e. inseparateness). Next it turns into the feeling of “All is Brahman” which conveys a sense of universal inseparateness. Last of all it assumes the form of the feeling of “All from Brahman” which conveys a sense of extinction of every view. (BWS-327 Foot Note)

The first is related with individuality while the third is related with universality. The second one is only an intermediary stage which finally leads one to universality. Most of the renowned saints of the world could not have gone beyond the very first, whereas of the Indian sages a great number amongst them had gone far beyond. All these conditions are present at every point varying only in the degree of subtleness. Every abhyasi undergoes all these states during the course of his march, though he may not be consciously aware of them. (SS-311)

Most of the teachers of religion have adopted artificial methods for developing certain spiritual conditions in an aspirant but it is a very defective process. For example, in order to practise Gyan (Gnosticism) and create within the aspirant the state of Aham Brahmasmi (I am Brahma) they advise him to meditate outwardly, thinking the same thing all the while and repeating the same words every moment. This is a mechanical process and leads to internal grossness. The real state of Aham Brahmasmi is never created by such artificial means. The repetition of the words over and over again helps him to form a habit of tongue and the same words slip out every moment. It is absurd to conclude that thereby he has become Gyani (Gnostic) in the real sense. They may repeat the words a hundred times and force their thoughts every moment to imagine everything as Brahma but still they may be as far away from it as ever. The practice creates an artificial atmosphere around him, which helps him to imagine the same thing outwardly. The condition disappears if he gives up the habit of repeating the words again and again. It is, therefore, quite evident that the state of Aham Brahmasmi thus supposed to be created is not really genuine but only false and imaginary. Besides, even the real state of Aham Brahmasmi, which is commonly supposed to be a very high attainment is not really so. At this stage, a man, though relieved to some extent of the entanglements of Maya, is not actually beyond its final limits. Consciousness of self still exists at this stage, which is nothing but grossness, though in a very subtle form. Those who preach it from the platform as the highest form of Gyan beyond which little remains to be achieved are grossly mistaken. It is not our destination, but we only pass by it to embark upon the next stage. Those who stick to it thinking to be Reality or the final goal are committing a serious blunder. We have finally to arrive at a point where everything ends, including this idea of Aham or 'I'.

Such is the state of complete negation which we have finally to attain and where the cry of Aham or 'I' will be quite out of tune. The state of Aham Brahmasmi is originally caused by consciousness (or Chaitanyata), which automatically develops within us as we march along the path under proper guidance. It produces vibrations within, with the result that the mind begins to echo the same vibrations. This state of mind appears at every stage of spiritual progress in their forms: 'I am Brahma', 'All is Brahma' and 'All from Brahma'. The entire state in all its three aspects is in fact unity in diversity in different forms. It appears in a crude form in Pind Desh; in Brahmanda Mandal it becomes finer and subtler, while in Para Brahma Mandal it becomes extremely subtle. All these conditions end within the first of the sixteen circles as shown by the diagram in chapter II. (BWS-242,243)

For further reading please see KNOT - SEVENTH.

Please see VIKARAS, PREJUDICE, SOUL.

Physical ailment is really meant for the cure of spiritual diseases because thereby it consumes some of the samskaras and increases the power of endurance as well. One proceeding in the proper manner will find his spiritual condition much improved by the effect of illness. Besides, continued thinking of God during the period of illness will offer him a happy pastime as well.

Man possesses the body as well as the soul. Both are the essential features of his existence. The manifestation of the soul can never be possible without its base, the body. Both have their own importance, and man is in duty bound to take due cognizance of them both. The body stands in need of proper maintenance, and the soul of due cognizance of the Origin. Naturally during illness one must take all care of the body, but at the same time he must not neglect the other phase as well. (SS-510)

The preliminary step in the right type of training is that the aspirant's tendencies of mind be directed towards God. For this the learned teachers of religion mostly prescribe physical practices of body and mind, picked up from religious books. People often find it a hard task to follow them and thus they remain lingering on indefinitely in the beginning with no further progress. A capable teacher should do this by own effort exercising the power of transmission in order to create a permanent and deep-rooted effect. When our mind is directed towards God we naturally begin to feel ourselves in touch with the Supreme Power in all our actions and workings. When this state of mind is permanently established within, every act we do, will then seem to be a part of devotion or Divine offering and we shall thereby be in constant remembrance of God all the while. Inner vibrations in the heart soon begin to be felt by the aspirant. This is the beginning of the spiritual state known as Shabda or Ajapa. It develops automatically as we proceed along the right path under proper guidance. Certain people, who practise Japa outwardly for a long time, sometimes find that even during sleep they go on with Japa as usual. This they misunderstand as Ajapa or Shabda. It is not really so. By constant practice, their heart and tongue become habituated to it and the action continues even when they are in sleep or otherwise unconscious. It, however, stops if they give up the practice for some time. This is only by the force of the habit and is not the actual state of Ajapa. The condition of Ajapa rightly believed to be a high spiritual achievement acquired after years of hard labour, is only a matter of weeks or rather days, through right training by the process of transmission. (BWS-238,239)

Ajna Chakra is the distributor of power which we receive from above. Those who meditate on Ajna Chakra feel the wavering condition and not the settled one. I have no experience of that sort of meditation, but I think it to be so. Meditation on Sahasrara is better than on Ajna. (SS-361)

I do not take ajna Chakra as the point of meditation, because the power for pind pradesh comes in it, and it distributes it to the lower region. If one meditates on this point he will feel something like flickers disturbing the meditation. I shall be praising myself if I say that to have dots like ruby colour is the very sign of the highly purified condition, but the truth must be expressed. I do not know whether Mahatma Buddha meant the same thing or something else. The Tibetan Buddhists chant `Om mani padme hum'! There is a miracle of Mahatma Buddha that he sat at one place decorated with the petals of the lotus, and Buddhas, one after the other, were seen flying in the sky. I hold that the purity of Buddha has been shown in this way. (SS-362,363)

When we reach the last or the fifth point {In Pind Desh}, our passage towards ajna chakra (Cavernous plexus) becomes straight. The condition at this point is peculiar. From this point the energy which we consume is diverted towards the lower region. During our journey to the point the major condition which one experiences is the feeling of something like shadowy darkness. This is only a clue to show that we have finally to go beyond light. Its real nature pertains neither to light nor to darkness, but to a dawn-like colour. (SS-364)

For further reading please see TRIKUTI, KNOT - SIXTH.

The final state or perfect ignorance or ajnanata is a changeless condition. It is that which exists between yes and no. (SS-407)

For further reading please see COMPLETE IGNORANCE.

The condition attained by an abhyasi at a particular point or region is sometimes reflected in higher regions too, by the Master's grace, with the result that they begin to seem as if awakened to a certain extent. In that case the abhyasi’s approach up to it can be presumed for understanding. Thus there are two ways of approach: one (to use my master's Urdu terms) is “aksi” or ‘reflected', while the other is “kasbi” or ‘acquired'. (SS-389,390)

In principle the devotee or abhyasi should present himself before the Master in the same manner as a soldier does at the time of parade. At the call to ‘Attention’ it is essential for him to keep up the same steady upright pose, looking with attention towards the officer. This indicates alertness, healthy disposition and the freshness of the body. The same principle holds good in the case of the abhyasi while sitting in service before the Master. (BWS-128,129)

Please see BOUND.

God is described generally as having all power. We call Him ‘Almighty’ because we have some force within us which we think to be a part of the Big Power. The power we see in us is the outcome of that BIG ACTION which develops into power. You can better understand it if you take up the example of an electric dynamo. This is a machine set up with magnets in a particular manner. Now this dynamo has no power in itself. But when it revolves it creates a sort of electric field, and power begins to rush out from that field. The terminals that are fixed in the field at particular places pick up the power, and the current begins to flow from the terminals although the magnets of the dynamo are not connected with the terminals, nor do they touch them. In the same way invisible motions near about the Centre create a sort of field of power which you may call as central region. But there it has no action and is quite silent. It only begins to rush out from the central region through proper terminals in the form of different powers of nature. (BWS-81,82)

In a way we are yet in a state of amusement, enjoying the effects of the condition we enter in, like a child with his new toys. If you look into it with the heart's eye you may easily discover the reality of it. I call it `amusement' because in case the abhyasi is away from it even for a while he feels unhappy. All that most of us do by way of worship has a sense of enjoyment behind it. Consequently it is nothing but a sort of amusement. The sources of amusement are varied. For a child it is toys; for a learned man the study of books; for a worshipper, practices and Sadhana; for a bhakta, emotional love; for a realised soul, realisation and merging; and for one Perfect, his state of ignorance. But until now all these are amusements for amusement's sake only. True Reality lies still ahead when we are beyond all these stages. It is a matter of pity that people remain entangled in these amusements thinking them to be Reality and end their pursuit with them.

“Mil gai jis ko ganth haldi ki us ne samjha ki hun mai pansari”

One who got a piece of turmeric considered himself to be a grocer. (SDG-79,80)

For further reading please see CHARMS.

The vibrations {AJAPA} thus created remain for some time located in the heart after which they gradually develop over to other Chakras and finally to every particle of the body. It is then known as Anhad. (BWS-239)

For further reading please see AJAPA.

If you go on counting the leaves of a tree it is likely that you may soon begin to forget what you have already counted. The method will never enable you to have the taste of the fruit which it bears. If you want to analyze the leaf, it is better to analyze the very fruit which it bears. How can you analyze it? The modern means are to test it in the laboratory, but the ancient way is to eat it and digest it to feel its effect. So, you must develop the capacity to drink the ocean like Agastya Muni. If you go on drinking the water from petty rivulets it may never be possible to get time and age to swallow the whole of the ocean, nor even to reach its very shore. My advice, therefore, to everybody is, ‘Seek the Being that seeks you, and not that which tends to neglect you'. (SS-93,94)

Reality may be represented as a sphere which one has to pass through during the course of his march. After landing on the other side, we have to march on still. How far? None can determine it precisely. The very word `shore' brings to our mind the idea of a vast expanse for which the shore is only a marginal line. How far this sphere extends is beyond imagination. We have been sailing so far through the ocean, but while on the barge we had a very pleasant journey, enjoying the cool morning breeze and the refreshing effect of water. This seemed to be so tempting that every one would like to have such a pleasure trip. It offered him a sort of satisfaction, emotional joy and in a way something like peace of mind, and it came to be known as anandam.

We have now disembarked upon the dreary shore. The freshness of the water is gone. There is no pleasant breeze, nor are there ripples, exciting emotion. There is no charm, no attraction, no enjoyment, nothing but a dreary waste, devoid of every thing. That is also a source of anandam, but of a different type. In order to differentiate it from the previous one I may call it as anandam — Absolute. It is constant, unchanging and real, without any rise or pitch.

Proceeding on through this infinite expanse, one must in due course arrive at a point which is the point of man's origin, and which has been unattainable even to avatars. The real state of anandam is then brought to light and this, being beyond words, cannot be expressed in any way. It can only be realised and experienced in a practical way. One having reached up to it feels himself lost. But that, being the secret of Nature, is revealed only to him who is one with Nature. (SS-480,481,482)

It is not possible to eradicate anger completely, as it is a thing bestowed by God. One should make right use of it. (SS-22)

The real cause of anger is usually one's own refractory temperament. A stubborn nature cultivated by the effect enshrouds one's sense of judgement. The distinction between right and wrong having thus been lost, he remains rigidly fixed upon his views and allows no accommodation to other's views. This is undoubtedly a serious block in the way of spirituality. (SS-518)

Shri X has complained of anger in himself in his letter. The reply is that he should pray to God for its removal, in such a way that tears should come bubbling out. (SS-244)

For further reading please see VIKARAS.

Please see PRAYER.

There may be difference of opinion over the question of births and deaths, among the followers of different creeds, but it is certain that mere theoretical knowledge of the scriptures will not solve the question. Practical experience in the spiritual field is necessary for the purpose. The question ends when one acquires 'Anubhava Shakti' (Intuitive Capacity) of the finest type and can oneself realize the true state of life hereafter. (BWS-187,188)

It is consequently very essential for every one to fix his eyes on Absolute Reality with faith and confidence and to adopt ways, helpful and conducive to Self-realization. (BWS-247)

For further reading please see HABITS.

Anxieties remain at the surface. When one ponders over them they become aggravated because the power is there. If such a thing strikes, take out that thought from the mind with natural force. (SS-550)

As regards Asan or posture, it is a well known step of yoga. It is treated as a preliminary step and is much emphasized upon by the mahatmas, though the mystery at the bottom has not been revealed yet. Everything comes to light at the destined time. Before creation everything was in an almost inactive state and had dissolved into the Origin. (BWS-126)

The state of Pralaya comes in when contraction begins to take place. Similar contraction in man leads to his individual Pralaya. This means that he begins to proceed from his state of grossness to the real state. The contraction always starts from below and proceeds gradually upwards because of its upward tendency. Therefore in order to go upwards he must start contracting from below. The form would only be to bring his legs and the allied parts to one pose and to keep them steady. In whatever way it might be done, the form would finally be that of Asan. It is essential because it paves our way to the Ultimate. The posture must always be the same. The reason is that in this way he gets associated with the great Power, the very thing he has taken up in the beginning for the attainment of his particular objective. Thus the form which is associated with Reality helps him a good deal in his primary initiation.

Performing of Sandhya in an upright sitting pose has been thought to be most advantageous from very ancient times, because in that position the flow of Divine grace descends straight upon the abhyasi. If an abhyasi sits crookedly or obliquely, or in an unsteady pose, the flow of effulgence will necessarily be impeded or disturbed whereby the abhyasi will not obtain real bliss and happiness. The abhyasi will thus be deprived of the full benefit of the descent. Therefore in order to get the greatest spiritual benefit one must sit in a proper steady pose. Some may probably think that the upright steady pose may be reflecting a tinge of pride. It is not so. (BWS-127,128)

I advise the abhyasis generally to sit in a natural easy posture. Moreover, even those who assume a tight straight pose, are found to give way automatically to a suppliant, slightly forward drooping posture, as the state of blissful absorbency sets in. As such, it may be considered to be more natural even for the purpose of an ascent into higher states of consciousness. In fact a controversy over a point of comparatively lesser significance seems irrelevant. (WU-57)

The idea of having an Ashram is an ancient one although a hut was probably more than enough in the olden days. With the growth of civilization the idea of having a modern building for the Ashram has also developed. The purpose of having an Ashram building is to make it possible to render the best of spiritual service. It is common knowledge that Ashrams where true form of worship and meditation are performed, are so charged with the spiritual force of the teacher that it will help towards the transformation of man. (SDG-25)

Now it rests upon you to provide for the necessary material required for the erection of the temple. The material does not comprise of mere theoretical knowledge of certain truths and dogmas, but of practical personal experiences only. Acceptance of things by persuasion counts no way. The merits of a thing can be rightly judged only by direct experience. Hence it is only a life of practicality that is required for the solution of the problem of life. (SDG-139)

God is simple and can be achieved by simple means. This is what Sahaj Marga stands for and presents to the world. The purpose of the Ashram is served if people begin to realise this simple truth and apply it in their daily routine of life. (SDG-183)

Please see MIND – TENDENCIES.

If you really aspire, in good faith, for the attainment of the Absolute, all that you are to do is to turn your attention that way with full sincerity of heart, linking your-self closely with One-ultimate Reality. The Divine current will readily begin to run through every fibre of your being, kindling the feeling of true love and devotion in the heart. (SDG-139,140)

The subtle state of being can only be felt when you become subtle yourself; feeling is there but it is difficult to put in words. A man should have the desire of drinking the whole river of spirituality. Then comes a day when the real spirit of inner and outer begins to dawn. We feel what we aspire for. The understanding comes when the seed at the bottom is fried up. (SDG- 36)

It is a great pleasure to me to deliver to you the message of my Master which is meant for the common good of all humanity. His auspicious name was Samarth Guru Mahatma Ram Chandraji (of Fatehgarh, U.P.). He is the Adiguru of our Mission. He devoted his whole life to the spiritual service of all mankind. The popular belief that the attainment of liberation is not only difficult but also impossible within the span of one life is a mistaken notion. Who knows, this very life of ours might be the last one to bring us to the level of liberation. Indeed our Great Master has boldly asserted that one can, for sure, attain liberation in this very life, nay, even in a part of it, provided one is really earnest about it and has the fortune of having a proper guide. This he has practically demonstrated in many instances which only direct experience can prove. (SDG-71)

The only object of personal attachment should be the Ultimate goal, viz., realisation, which is to be firmly held in view throughout; and this is to constitute the most reliable guarantee against any and every irrelevant diversion. (WU-53)

What we do is to attach ourselves more and more to God, and the result is that non-attachment follows automatically as a corollary. We thus come to the state of Vairagya in a natural way without any effort on our part. (SDG-142)

Your view that you do not find any difference between the path and the goal is an indication of close attachment.It is certain that an abhyasi shall definitely attain perfection if he has devotion in him, and has by some good chance got a guide who is permanently settled in the Infinite, and keeps alive the remembrance of the home-land in the heart of the abhyasi. (SS-203)

For further reading please see ELAN VITAL.

It is a great blessing to be a servant for the service of others. Well leave that question to me. When your love is so intense my attraction towards you will naturally grow. You ask me to give you some difficult job. But the difficulty is that there is nothing difficult in it. I wish to lead you on to perfection just in the natural course. May God help me. (SS-264)

Please See RELIGION - IDOL WORSHIP.

Please See AJAPA.

It refers to a person who is afflicted by a peculiar type of insanity. Under such a condition his talks are mostly irrelevant, his actions meaningless and strange and his general behaviour is self-willed. Apparently he seems to be like spellbound by his own thoughts which tend mostly towards one particular direction. Such a condition sometimes comes upon an abhyasi when he passes through a particular state prevailing at a knot or granthi. It is more frequent in cases of Tantric or occult pursuits. In spiritual pursuits too such a condition sometimes arises when an abhyasi comes across some charmingly attractive condition at a point. But that happens only when the master lacks proper understanding of the situation or is otherwise incapable of apprehending its course by his own power and calibre. In this state an abhyasi does not feel like going ahead and having been overcome by its charming effects settles down permanently in it with the result that his onward progress gets arrested for ever. It is in fact one of the foremost duties of a worthy Master to remain vigilant of the situation and save the abhyasi from drifting into it. In our system this dangerous situation is avoided and the abhyasi is made to by-pass such points with the help of the Master’s extraordinary power, without even having an awareness of it. (BWS-309 Foot Note)

Please see PURITY

I do believe in the theory of Avatars and Lord Rama Chandra was one of them. He was of immense help during his own regime, but with the advent of Lord Krishna, the regime of Lord Rama was over. It is now the regime of Lord Krishna which is to continue till the next avatar comes into the world. This is the phenomenon of Nature which I bring to light for your understanding. (SS-115,116)

The higher we go above the central point the dimmer becomes the force, and this serves to indicate our closer proximity with the Real. The dim force is that which falls to man's lot while the stronger force at the central point falls to the lot of the avatars, who are fully charged with the condition of the point. Lord Krishna as an avatar had come down from the sphere of the central point, while Lord Ram Chandra came from that of the other end. For this reason he had more of human synonymity in him. He presents to us an ideal life as one must try to have as a man. (SS-120)

Some are of the opinion that avatars do not have an identity. I do not agree with them since if they had no identity they could not have worked bodily for the accomplishment of the task allotted to them. For their work they stand in need of a physical body which admits of growth and development, so the ‘identity' is absolutely essential for them as it is for anyone else. (SS-464)

Man, as a part of the manifestation like all other beings, was subject to the effect of the root-force, and so are the avatars. The difference between an ordinary man and an avatar is that man is enclosed within numerous sheaths while an avatar is free from most of them. They have the Divine within their perception, while a man is deprived of it. Thus though the origin of man and the avatar is the same, the avatar is in closer contact with the Divine. Everything he stands in need of comes to him from the eternal store. He receives Divine commands to guide him in his work, which are popularly known as Divine inspirations, Devavani. For a man too it is quite possible to receive Divine commands but only when he has attained a similar state of elevation. (SS-117)

Since Avatars possess activity, the possession of mind or manas is necessary for them also. But their's is purer and more balanced, and their actions are strictly in accordance with the Divine will. It is wrong to presume that avatars do not posses mind or manas. The Avatars came down for a definite purpose, endowed with all the necessary power required for the accomplishment of the work allotted to them. In other words, they may serve as the samskaras which brought them down into the world. The power withdraws after their work is finished. This may be sufficient as an answer to your query about the theory of bhoga for avatars. (SS-118,119)

Regarding the present Personality at work today, so far as my reading goes I can say that he comes down from the region beyond the central point, and hence is in possession of highly potential powers, though to our outer view they might appear to be dim or subdued. None of the avatars who have so far come down to the earth had ever been bestowed with the power of the Root. I reveal this on the basis of my reading of Nature through the grace of God, who alone is the real knower of things. (SS-120,121)

Please see VIDYA AND AVIDYA .

Please see SPIRITUAL SPHERES .

Strong will to achieve reality means that we are inwardly awakened to the thought of recognising self. (SS-276,277)

When we use the phrase `Irony of Fate' the idea of UNBALANCED character presents itself to our memory. So long as there was the Balanced State, we had no form of our own. We have simply to unfold ourselves and restore our own BALANCE which we had lost. (SDG-118)

Cold and heat are almost the same but with a little difference. The lower part of it is heat, because weightless weight is there above it. If both naturalize, that is the Real Realization. So, only remove the weight and you will find no density. Air is dense when it is touching the earthly substance. If that touching is gone, you will feel equality in all matters. Nature opens one hand and not two at the same time. If there is cold at one place the hot wave is nearby. This thing is going on from the time immemorial. It is the wisdom of the human being to make use of these things in his favour. We are a part of the cycle of this existence or in plain words, we are a part of Nature. We should abide by Nature and not try to beat the Nature. If all the things are changed to co-operate with the Nature, balance develops and that is what we want. This balance is developed by abhyas. (SDG-152,153)

It is not possible to attain a perfect balanced state, because perfect balance brings about death. But one can reach near to it where one becomes almost balanced. (SS-23)

If our mind comes to a harmonious state, circum-stances and environments will have no effect on it and there will be no disturbance within. Peace and tranquility shall reign all through under all circumstances. Passions, excitements and desires will lose their intensity and sorrow, joy or misery will disappear from the view. (BWS-198)

We must never be disappointed of the Divine Grace. God is the supreme Master and His will must be carried out in every respect. We should think ourselves to be bankrupt and remain ever busy with worship and devotion, not minding the interruptions and disturbances that happen to come in our way. We should never be disheartened thinking that our Pooja cannot be carried on regularly on account of inner disturbances which I put down as the ‘barking of dogs'. The dogs will never stop barking even though you give them a good thrashing. Let the dogs bark but the elephant goes on, paying no heed to them. If possible you may better train the dogs so that they may not bark to disturb you in your pooja. But for that you have to adopt proper means to mend their irregular habits. If you apply physical force to stop their barking, there is danger of their becoming violent and offensive. Therefore it is better to show them that their barking shall not be a disturbance to you. When it comes up to this, their barking will eventually subside. Further, if we had taken care of it earlier, their barking might never have come to effect at all. In short, we have only to train them so that they might, by themselves, come up to proper regulation and discipline. The only way for that would be to raise ourselves up to the level where they may also begin to take the effect of our inner state of mind. That means spiritual elevation up to the level at which even animals may begin to take in the effect. This is the actual purpose served in the long run by the practice of meditation. Barking of dogs refers to the unregulated activities of the mind and the indriyas which can easily be set right by meditation and remembrance. (SS-313,314)

Mental struggle to keep off the unwanted ideas often proves unsuccessful for it causes a strong reaction which is often impossible for man of ordinary capabilities to overcome and which is sometimes likely to result in serious mental disturbance or even insanity. It may be possible for those who by leading a life of celibacy have gained sufficient ojas (lustre) to cope successfully with the flow of thoughts and to withstand the effect of their reaction, but for ordinary man it is almost an impossibility. If instead of struggling to keep off ideas we only remain unmindful of them, very soon they will lose their effect and cease troubling us. They will then be only like dogs barking after a caravan which goes forward without paying any heed to them. (BWS-204,205) For further reading please see MEDITATION - THOUGHTS

Please see BUFFERS.

Behind this solid material universe there is another finer or subtler universe, which is the cause or the centre of this outer universe. Again for that finer circle there must be another centre, represented by a still finer circle and so on. Putting it the other way, there may thus be innumerable circles one after the other, round the unimaginable finest point, the centre within, each circle in turn serving as the centre of the next outer circle, till we come to the present solid form of existence. What we have to do now is to trace our steps back from the present gross form of existence to the previous finer and still finer form up to the farthest possible limit of human approach. In our present state of existence we are revolving round and round within the sphere of grossness. Our only hope lies in pushing our way right across towards the centre or the root cause crossing the finer regions one after the other. That is the essence of the spiritual science. The root cause of the entire universe from the finest to the grossest is the innermost centre, the base or zero. We may call it as God or Brahma. (BWS-265,266)

For further reading please see POTENTIALITY, CENTRE, NOTHINGNESS, ZERO.

This effect (keeping off the ideas and bringing the working of the mind to a standstill) can be brought forth also by those who have mastered the baser sciences e.g., mesmerism and hypnotism, etc. But the difference between the two is that in the latter case heaviness, exhaustion and dullness of the mind and physique will be felt, while in the former case the person will feel lightness and at the same time calmness shall be prevailing all over. It is just possible that you may not be able to judge it at the first glance, but constant company with the person will surely offer you clear hints and indications in this respect. (BWS-95)

In these baser arts the hypnotiser uses his will-force with the backing of material power. And the will of the hypnotised person is weakened, and he finds himself dull and heavy hearted after he wakes up from the hypnotic trance. A disease may be cured, or a particular tendency of mind may be suppressed to some extent, depending upon the power of the hypnotiser and the submission of the hypnotised. But the effect does not last long. The hypnotic power is developed by some intense mental and physical practices using material things or mental images as objects of concentration. These practices often lead one to mental deformity or insanity, and sometimes even physical deformities will be the result. A successful practice, after a long time, may however result at the most in the gain of some material power which is limited, and useful only for the gratification of some kinds of desires as long as it lasts. (SS-232,233)

Unfortunately the basic fact that God is simple and can be achieved by simple means is lost sight of. (SDG-111)

In Sahaj Marg System all the methods of “doing” are for the preceptors, and “becoming” is the job of the abhyasi. (SDG-53)

According to Islamic conviction we are said to be the offsprings of Adam who was thrown on this earth for having eaten the forbidden fruit. Naturally, the same thing should pass in us all. But, brother, crores of years have passed since the happening of this event. How can there be any effect of it now in your blood? That effect was lost being mixed in blood. Of course, eve, his wife, has not left chasing us. For generations together she has been manifesting herself. This very eve brought us to heaven from our homes, and we were also kicked to this earth by her boots. Brother, what a degradation! Now, if we stop running after this eve, we will once again regain the lost paradise. Forget the idea that you were Adam, and lo, you will reach the very original abode from which you have come! The story of Adam and eve finds its correspondence in the story of Manu and Satarupa in our Hindu mythology. You forget that you are Adam, and to free you from Eve is my responsibility. You are now, however, meditating upon the form to get rid of the idea of Adam. Ghalib has written:

“When there was nothing, God was there. Had I not become this, I would have become God. This ‘becoming’ has ruined me. What would have happened had I not been?”(SS-439,440)

One thing more by way of practice is to offer daily the following brief prayer at bed time, in the most suppliant mood and with a heart overflowing with love for the Divine. “O Master! Thou art the real goal of human life. We are yet but slaves of wishes putting bar to our advancement. Thou art the only God and power to bring us up to that stage".

Repeat the above in your mind once or twice and meditate over it for a few minutes. The prayer must be offered in such a way as if some most miserable man is laying down his miseries with a deeply afflicted heart before the Supreme Master, imploring his mercy and grace with tearful eyes. Then alone can he become a deserving aspirant of spirituality. (SS-141)

It is also considered to be better to do this at bed-time, because one is then free from all engagements and the only point in one’s view is that of rest and repose, In other words, one finds himself in a comparatively free state. This freedom may also be interpreted as Nature’s state of contentment. Thus in a way we acquire conformity with at least one of the aspects of Nature. This is the reason why prayer at bed-time is more effective, and actions done accordingly are all well adjusted. We must therefore derive the greatest benefit from time, and take up the work suited for the hour. (BWS-169,170)

It is true that one who dies must ordinarily be reborn. But this does not hold good in the case of highly developed souls of saints and prophets, because what apparently appears to be their physical death is not death in the true sense of the word. It is only a transformation of their existence from the grosser to the subtler level. So their return to the grosser material form is then out of question. They have already passed through the stage of death(in its usual sense as the end of a particular type of material form) bringing into effect the negation of self which, in other words, means freedom from the effect of materiality in which a man is deeply engrossed. The result is that while having their physical body intact, they begin to feel dead and gone. This is a particular type of spiritual state which may be attained after sufficient progress. This is known as the state of Beej-dagdh. They do not die in the literal sense. Consequently the question of rebirth does not arise at all in their case. (SS-331)

What wealth does a saint possess who is outwardly no better than a beggar in respect of his material possessions? A beggar he is indeed, but one who begs only at the door of the Great Divine Master alone. He stands at His door with his begging bowl in hand but is unconscious of what he is begging for. Such a type of beggar is he.

Let us ponder over the state of mind he is in. He has approached the Master with the object of begging for his bounties, but he is so much lost that he does not even remember that he has approached him for having his bowl filled. The bowl is presented forth without a word of begging, so much so that he is not even aware of whom he stands before. So much lost is he as to have madly rushed in, where even the last spark to illumine the grandeur of the place is extinct. The hands holding the bowl are alone held up, so much lost is he.

Do you think such a beggar can be enriched with the Great Master's greatest bounties? Can such a Great Master keep any thing in reserve from such a true beggar? Definitely not. What shall be the situation? If the Master offers him anything he is not even aware of what he gets, nor is he even conscious of his changed position now. Both the beggar and the Master are there; the only distinction which exists between them is that the beggar has the bowl in his hand. He maintains this position of his till the end. Both are lost — the Master and the beggar. Nothing remains which has not reached unto him. What would then be the condition of the beggar? He shall be permanently residing in a state of contentment which cannot be matched even by the greatest riches of a king. The Master has bestowed what He had, and the beggar has got the same, before which the greatest of kings and saints of high rank would bow down. But one has to become such a beggar. To him everything is naught in comparison to it. It will be easy to understand it if one takes one's heart for the bowl. (SS-279,280)

Remember, brother, that the time gone by shall never return! Therefore, try to avail of the opportunity to its best. One who gives himself up to his master in toto can alone be successful in the pursuit. Giving up everything means reducing one's self to beggary. In other words one has to become a beggar at the Divine door. (SS-54)

As a matter of fact all of us are like beggars at the Master's door, having a begging bowl in hand which the Master readily fills. But when the bowl is already full with things other than spirituality, the question of getting anything from Him does not arise at all, for anything poured into it will flow out at once. The primary thing for us to do is therefore to make ourselves empty of all these so that it may be filled up with Master's grace. (SS-55,56)

Our belongings are a pile of Samskaras (impressions) with their resultant effects in the form of complexities and the diverse coverings,which we have gathered round the soul and which are the results of our thoughts and actions. We possess mental and intellectual faculties which are all active. Our mind determines the actions of the body. We see, hear, feel and understand things. We begin to like or dislike them. Desires gradually begin to creep in and affect our actions. The rings go on multiplying and we exert ourselves for the fulfillment of desires. (BWS-196)

We then march on up to the final point where we assume the same pure form we had at the time of creation. For that we have to renounce necessarily all our belongings of Samskaras, Maya and egoism, and grow lighter and lighter at every step. (BWS-247)

For further reading please see SANSKARAS, IMPRESSIONS

Please see LIBERATION, AMUSEMENTS, CHARMS

Lord Krishna had originally introduced bhakti in Raja Yoga in a way the yogis know, because he knew the time was at hand when life would be uncertain. (BWS-102)

Bhakti is the means of achieving the goal and not the goal itself. The fact as I have stated above is that they are allured by the charming effect of the primary condition and do not want to get away from it at any time. The narrow view that they have taken, bars their approach to a broader vision and anything beyond is out of their sight. Another fallacious argument advanced in support of the above view is that devotion, if practised with any particular object in view, is far from being 'Nishkam'(desireless). (BWS-190)

True bhakti is devoid of any physical desire related to the senses. It is actuated by the real craving — a craving which when fulfilled does not give rise to another in its place but puts an end to all cravings. It is in the true sense the reminiscence of the homeland which is the final end of our journey. As a rule the reminiscence of the home will keep the remembrance of God alive in our heart, and vice versa. It is in fact an end which is endless, and the craving for it is beyond the range of materiality, not to speak of the senses. It is what is commonly understood as realisation, oneness, destination or the end. (SS-48)

As regards bhakti, so far as my inner reading goes I can safely say that what people generally think to be bhakti is only flattery in the real sense. In fact real bhakti is widely different from flattery. It is simple attachment, strong and irrevocable attachment, to the Divine. There are, however, some who feel even the pangs (of love, as they call it), which in my opinion may more appropriately be interpreted as the pricking pain of a boil, though they might be a bit higher than the ordinary level of flattery. I call it as the pain of a boil because it is devoid of Divine remembrance. That means our bhakti or attachment to God is not as it ought to be. It is short of the mark. The only cure for such a pain can be a surgical operation which might throw out the poisonous element which, if neglected, might in course of time develop into a chronic ulcer beyond all possibility of cure. The toxic element is really the ungodly and anti-spiritual matter that has accumulated in our body by the effect of bad association and environment. That brings us to the conclusion that the means we adopt for worship or meditation should be such as may manifest true love in our hearts. (SDG-74,75)

Unfortunately the standard of final attainment, nay, perfection even, has so much gone down and bhakti has become such a cheap affair that they have altogether lost their real value. Even a peculiar motion of the eye is taken as bhakti and the experience of its effect as a high attainment, which, as I understand, is sufficient to make one a present-day guru. The times have changed for the worse, making us all the more so. Degeneration has set in, diverting the minds of people from the right course. When they got completely tarnished with it, the idea of degradation began to haunt their minds. But in their state of degradation they had accepted wrong as right, and they went on and on with it, thinking it to be the proper solution to the problems of life. They preached the same and, painting it in bright colours, they offered it to the people inducing them to accept and follow them. Not a streak of light could however be traced in any of them. The sense of morality got deteriorated to the extent that discrimination between right and wrong was almost lost. Prejudice became predominant so much that picking up bitter quarrels or indulging in riotous incidents on that account is treated as a pious act, instances of which are abundant everywhere. (SDG-76,77)

The goal of life can easily be achieved, if we are sincerely devoted to it having in mind the idea of the Great Master all through. By devotion we establish a link between us and the Master which serves as a path for us to march on. (SS-129)

Constant remembrance, in fact, is a natural development of meditational practice and it acquires efficiency when the abhyasi has become devoted to the object of meditation or constant remembrance. It then ceases to be dry abhyas and becomes a luscious all-absorbing engagement. The fire of love and devotion alone burns down trivial trash, and wins the gold from the dross. The burning of love may, however, have three stages. The first is the suppressed smouldering giving out thick smoke. The second has occasional sparks in it; and the last one gives the bright burning flame, capable of reducing everything to ashes in a moment’s time. The first two states are subject to their exposure to the combustible matter in the air. When the solidity, which hampers combustion, is removed by the effect of inner heating, the final action starts with full force. But then there is the electric fire as well, which bypasses the first two stages, and appears only in the final state, free from smoke and vapour. If you can light up such a fire within you, your progress shall be by leaps and bounds.

Devotion and love, of course, remain so easy and yet so difficult of achievement at once. Real devotion has no tinge of affection in it and goes hand in glove with enlightenment. In the initial stages the devotee may be conscious of his feeling towards the object of his love; but at higher stages the foam and fury is dimmed to the extent of an almost total loss of its awareness at the Ultimate stage. The superfine level of devotion may be spoken of as total self-surrender, from which the awareness of surrender has entirely been withdrawn by the grace of the Supreme Master Himself.

The problem of practising devotion, surrender, etc., in a natural way is there. For this purpose it is said that one can love another person of his own species best. So the guru is taken into account as the personification of the Supreme. (WU-62,63)

The majority of people you will find singing songs of devotion, shouting ‘Jai, Jai'. Worshiping pictures and images ceremoniously is a hobby for them. To them, stories and illustrations are the means of bhakti, recitation of sacred books is worship; and discussions and discourses, the attainment of jnana. Teachers and preachers too are not wanting. Go to anybody and he will tell you something or the other to follow. Their hue and cry is so great that the whole firmament is resounding with the noise. But the wonder of wonders is that even then it never is reflected in their hearts, and in spite of all the clamour they remain where they have ever been, neither gaining what they have to gain, nor even losing what they have to lose. In demonstration of their worship they have cried, chanted, flattered and wept, but all to no purpose at all. Yet they think themselves to be bhaktas, and are admired as great souls. Thus in a way they get their due remuneration for all their acting. They acquire a position and are considered to be leaders or gurus among their circle of bhaktas. This is all that their flattery brings forth for them.

It may not however be unfair to say that most of the ways of worship commonly followed by the masses are but forms of flattery in one way or the other. They are completely devoid of attachment, love or surrender. Obviously, all that they do is aimed more at pleasing themselves rather than at pleasing the gods they worship, and this being closely associated with the senses, is of course a base desire. In other words they remain all through entangled within their senses, and this they presume to be ananda — an absurd idea on the very face of it. For this reason, in spite of all their toilsome acting, they remain forever deprived of the bountiful grace of the Divine.

My only object in relating to you all this is to impress upon your mind that such outer demonstrations of flattery do not count the least in awakening the inner Consciousness in the heart. It is all for worldly desires related with the senses which have really no end, because if one sense desire is fulfilled, then another associated with it crops up at once in its place. These practices do not therefore offer us means of deliverance from the network of wishes and desires, and consequently no practical purpose can be served thereby.

Attachment to it {homeland} may otherwise be interpreted as ‘constant remembrance', and that is what bhakti means in the true sense. If it is not there it is but a mockery, and can be termed only as flattery. Flattery is harmful both to the flatterer and to the flattered. A king having all flatterers about him is sure to come to harm on that account. He must therefore apply stringent methods to stop this evil. Nature too may have possibly adopted a course of action for the purpose. The result shall however come to light by itself in due course. (SS-46,47,48,49)

Some I find busy with prayer (Prarthana) for the development of bhakti in them and wish to come into the world again and again for the purpose. I appreciate their idea of devotion, but the latter portion (i.e. coming again and again) is not understandable to me at all. It seems to be devoid of any sense, purpose or object. (SS-424)

The word bhandar or ‘store-house' implies a sense of vastness. It covers the entire Godly sphere, including the Centre and the invisible motions. It is very difficult to have a correct view of it. Every minutest particle comprises all the different layers or circles that exist in the whole universe from one end to the other. Thus each particle has the same properties as the whole. Hence every particle can offer the same impulse as the main bhandar. But that does not mean that since the same particles exist in a stone, the idol made of stone can also be effective in the same way. The fact is that one who has attained a close synonymity with the atom can alone be capable of drawing inspiration from a particle. (SS-337)

As a matter of fact I have nothing of my own in me. It is all stored up in me for you all. I wish I could entrust it to somebody during my lifetime and be relieved of the burden, so that I may depart with nothing about me. Now what I have as the master's trust can neither be termed as spirituality, nor reality, nor even bliss. (SS-372)

We have assembled here on a very auspicious occasion to celebrate the Birth Centenary of our Great Master Samartha Guru Sri Ram Chandraji Maharaj of Fatehgarh (U.P.). We should utilize this occasion in getting into the Master and Master alone, which will act as food and tonic for spiritual elevation. Remembrance should be in a way that we feel the thought of remembrance oozing out from the objects everywhere. It is the real remembrance which mortals can have. It is a play for our good. (SDG-29)

I appreciate your enthusiasm marked with the celebration of my seventy fifth birth day. If I look to myself, keeping it in view — the question arises, whether I am fit for this sort of occasion. The reply comes that it is all the power of abhyasis which is working in harmony with my inner feelings. So the credit goes to you. I am simply a toy in the hands of the Master. (SDG-121)

For further reading please see SELF SURRENDER, SERF

There are numerous ways for developing Divine love for which many bhavas (attitudes) are resorted to, such as that of father, mother, friend or master. But in my opinion the conception of God as Beloved is better and more convenient. If we think ourselves to be the lover and Him as the Beloved and proceed on with the same feeling, the course would be easier. The result that will follow in due course would be, that God himself shall become the lover and we the beloved. This is really the fourth stage of meditation. But if we think at this stage that we have realised the Goal, it is a blunder. Much remains ahead still. But that being beyond words is related with practical experience only. By all this I mean to emphasize the things which are most useful for further spiritual progress. (SDG-75,76)

Bhog does not only mean undergoing the effect of our past actions but it really means passing through the process of unfolding the intricacies of the point which we have already arrived at. Our stay at these points for the purpose of Bhog is often very long and in most cases it is almost impossible to get out of it by mere self-effort. It may, however, be possible at a few preliminary stages but subsequently it becomes quite impracticable. It has been observed that most of the sages of the past who had tried it by self-effort only, remained lingering for whole life on the very first or the second stage and could not cross it. The fact is that at somewhat advanced stages we have to face what may be expressed as the slippery condition of the place. There we may sometimes go up a little but soon slip down again. The same thing happens again and again with the result that higher ascent becomes arduous and well-nigh impracticable. Under the circumstances it is only a forceful push by the worthy Master that can bring us out of the whirlpool. If the Master is not lacking in power and capacity, he will by his own force, push the disciple up out of the entanglement and place him on the next higher stage. (BWS-214)

The buffers or the intervening spaces between points are innumerable. They are all to be passed through during the course of our journey. With the help of a worthy master of calibre the process of bhoga is considerably reduced and the abhyasi’s stay at these places is much shortened, saving thereby a lot of time and energy. It may however seem somewhat strange and unnatural as to how bhoga gets ineffective in the presence of the guru’s support. The fact is that the condition of the place where the abhyasi is staying entraps him completely, forming a sort of network round him. Unless that is shattered the higher ascent is out of question. By mere self-effort one might at times advance a little, but only to slip down again. Practical observation goes to show that most of the sages so far have not been able to cross these buffers except perhaps only a few of the early ones. They remained lingering indefinitely in the one or the other without finding a way out. The simple reason for that could possibly have been lack of proper capability and calibre on the part of their guru to clear it for them by his own superior power. Those depending upon their self-effort alone remain held up at the very first or the second stage. How the necessity for bhoga does not arise when having the Master's support is not very difficult to understand. Really bhoga refers not only to the undergoing of the effects of past doings but also to the undoing of the effect of the net-work one has got entangled in. Only when that is torn off is the abhyasi able to go up to the next point, and that is possible only with the help of the Master. (SS-194,195,196)

For further reading please see IMPRESSIONS, BUFFERS.

One having dissolved himself embarks on an eternal existence, the real life worth having and the very object of life. The climax of non-entity is the ultimate state which is termed as Bhuma — a Being-less state. (SS-70)

At the occipital prominence we begin to experience a changeless condition which in other words means brahmagati or the state of Divine. Its completion means we have crossed the seven rings of so-called Light. Afterwards one having thoroughly merged in Brahm, gets in close touch with Bhuma — the Ultimate, or God in His absolute state. What or where he is is then beyond his understanding. (SS-365)

Man is a bipolar-being.It has got its root nearest to the Base and the other end towards the world. If somehow, the individual mind gets moulded towards the cosmic mind it begins to appear in its true colours. (SDG-13)

In my opinion the civilizations of the East and West have very little difference. Here we try to use the Inner for the inner vision, whereas they use themselves for the inner vision. Spirituality is not the monopoly of Indians only, but it is the birthright of everybody. (SDG-158)

Often the liberated souls do feel induced to bless an abhyasi in whom they find some light. It is so especially when the abhyasi is deeply intoxicated with the master's love. The vision of Shri Lalaji's form is true, and the subsequent changing of it into that of mine indicates that He has not left any difference between himself and myself. Most of the abhyasis do have such experiences at times. (SS-317)

Blind faith has both its advantages and its disadvantages. It may be of immense value where the guide selected happens to be really one of the greatest calibre, and one who has attained the highest approach. But if unfortunately you get yourself attached with one who is not up to the mark, but has caught you by his learned discourses or display of miracles, your blind faith in him will lead you quite the other way to mere delusion and deception. In that case his shortcomings too will remain out of your view, since you have undertaken to follow him blindly. The result will be that you will not be able to attain the goal. It is, therefore, necessary for every one to think twice, and over again, before reposing his faith in any one. (SS-547,548)

For further reading please see DELUSION.

Almost all agree on the point that the object of life is to achieve eternal bliss after death. For this they insist on a life of virtue, sacrifice and devotion, which will bring to them the eternal joy of the paradise or salvation or peace. But that is not the end of the problem. It goes on much beyond. (BWS-188)

Abhyasis, having read about Bliss in the scriptures, generally begin to look upon it with admiration taking it alone into account. It is no doubt very soothing, but by no means the end. What I want for all abhyasis is that they may be free from both ‘Bliss' and ‘Not-Bliss'. and I pray for the same. If one observes closely the effect of my Transmission, he will find, though very little, the charming effect of Bliss, because I want to insert the very essence of God-Realisation, not minding whether it is pleasing to them or not. Sometimes, of course, I do give a little dose of light Bliss so that an abhyasi may not feel bored. In this connection I may relate an incident. Once, in reference to my spiritual state at that time, I asked my master, “Is this the state of Bliss so highly talked about, and for which you have graciously exerted yourself so long?” He smilingly replied, “What if the state you are in at present though tasteless, is withdrawn from you?” Quick was my reply, that I would prefer death if that state were to be taken away. Before acquiring this present state I sometimes returned, whenever I liked, to the state of Bliss I had crossed over, but now from this state of ‘Not-Bliss' — the tasteless — I do not even, for a moment, like to get down to that of Bliss. My version will be accepted by only those who are well-versed in dharmic literature, or by those who are already in that state of ‘Not-Bliss'. But if one likes to reason it out, he will come to the conclusion that this is the higher state of manas which always likes to have its own course in a refined way. In Atman there is no question of like or dislike. It is just as it is. In the highest state of advancement the individual mind becomes an instrument for higher work. (SS-390,391)

Real Bliss is that in which there is no bliss. So long as there is the sensation of bliss there is maya (materiality) included in it. (SS-404)

If we keep ourselves bound fast to a particular form or practice without a clear idea of its real significance and final approach, we are probably committing the greatest blunder. (BWS-177)

The Gita says that in whatever form a man worships Him, he gets Him in that very form. But the common difficulty is that people do not worship Him in any form, but instead they worship only the form, whereby the reality at the root disappears altogether. This is really the greatest blunder. (SS-273)

I cannot say whether in order to help my brethren on the path I am to live long or not, but this much at least is definite, that if one goes on wasting his time doing nothing for his ultimate purpose it would be the greatest blunder. (SS-259)

The composition of a man also is exactly the same as that of the universe. Just as behind this solid external universe there are innumerable others of the finer and still finer type, so behind this gross physical form of a man there are numerous finer and still finer forms of existence. The outermost form is the gross body (or Sthool Sharir) behind which there exists the astral body (Sookshma Sharir) and the causal body (Karan Sharir). Besides these three outer forms there are innumerable other ones which are so fine and subtle that thinkers do not call them as bodies but only as fine coverings round the soul. It is really very difficult to put a name for each one of them, which may be countless. With all these innumerable forms, from the finest to the grossest, the man is in existence in the material world as a true copy of the universe or the entire manifestation of God represented by a complete circle from the outermost circumference to the innermost centre or zero. Now, the innermost centre or zero of a man's existence and that of God's manifestation is really the same. Realization of God means the same as the realization of Self and vice versa. The entire universe came into existence from the same point, the zero, through the process of evolution. Similarly, man's existence too developed from the same point. (BWS-266,267)

The majority of the people feel nothing but their own body. Their thoughts are located to this very point. They think their body as the only thing worth keeping. They consider it as everything. They do not want to see their body decomposed. They are all along with the doctors when they feel it diseased somehow. All care for the body becomes their aim and object. They do not want to free themselves from the idea cradling in them. They are all the time found serving their own master, the body. Soul has no value to them. It is an after thought for them. They do not find any leisure besides. How many circles they have put around their body! It, the body, was solid itself. They have hammered it round and round making it all the more hard and solid. Where do their ideas now lie, on the body or inside it? When you lay stress upon a certain thing the ideas begin to jump inside but in consonance with the thoughts already made. What you find within it is the idea working for the body. Now you are working for the body. You remain in contact with such a body and you make it more solid still. Naturally your ideas, when they rebound after touching the body, become solid. Solidity was to some extent within, as they had, in some form or other, the idea of the body. Now they have become one with the body having the same relation with one another. You can now well be defined as a solid globe having the poles as well as the axis within. (BWS-48,49)

For further reading please see VEHICLE.

The changeless state is always there; but we are connected with the changeable, and either we take interest in it or reject it; and both of these are the links for bondage. We should rise above all these if we want to live life. Our method brings out these results if we practise it with interest. (SDG-37)

They {Books} may help us to acquire superficial knowledge of things to enable us to deliver eloquent discourses on spiritual topics and to win arguments, but practical approach in spirituality through them alone is impossible. Yogic practices and Sadhanas based on knowledge acquired through books are mostly misleading and even harmful to our spiritual advancement. It is only the helping support of a capable guide that can take us on up to our destination. It is said of Maulana Rumi, a celebrated Persian poet and the author of eighteen books on spirituality, that once he approached a great saint to receive spiritual training from him. The saint asked him to throw all his books into the river, if he wanted to have practical training from him. As this meant to him the loss of his life-long labour he did not agree to it. Several times he approached the saint with the same request but received the same reply. Finding no other alternative, he at last submitted to his demand, threw away all his writings into the water and became his disciple. Actual realization comes only after training in the realm of practice, and for that, knowledge or erudition proves to be of little assistance. (BWS-212,213)

For the practical aspect of Sadhana, it is essential to take up the practical course of spiritual training for which we need proper guidance. Guidance sought from books is not of much avail since it is often misleading, and sometimes dangerous too. Methods prescribed in books are generally confusing, touching the outer aspects only. One can never become a physician in the true sense by merely reading the names of medicines and their properties in books. Similarly, by acquiring an outer physical knowledge about God, soul etc. or of the various spiritual states on the path, one can never claim to have realised the object in the true sense. It is impossible to come to a thorough understanding of the taste of a mango merely by reading in books the description of it. That the proof of the pudding lies in the eating of it is a well-known saying. (SS-43,44)

I may frankly confess to you that I have studied no books, for I never thought them worthwhile. I aimed at Reality which I thought to be the only thing worth having, and left the study of books to the scholars and pundits. Whatever I say or write is on the basis of my own experience or anubhava on the path of Realisation, irrespective of what Shankara or Ramanuja or others might have said about their own. I no doubt do read sometimes now, but that is only by way of recreation, and I try to retain as much as I can for the sake of easy expression. I remember one such thing which I had read in Viveka Chudamani by Shankaracharya, which means :—

“Books do not help us in Realisation; and when Realisation is achieved books are useless.” (SS-244,245)

Reading and writing are of little avail. The man with faith, devotion and self-confidence wins. (WU-35)

It is a pity that we do not read authenticated books say, Raj Yoga. Raj Yoga sets in when other things accumulated by wrong Practices are gone. (SDG-63)

The only purpose for which this book {Towards Infinity} has been written is to reveal to the world what gnana – knowledge really is and to acquaint them with its condition at different levels of approach. It is of course certain that our religious books speak a lot about it, but unfortunately the (quack) commentators of the later period have on account of their wrong understanding misrepresented the facts in such a way as to drown the very sense. (BWS-289)

I have written this book {Towards Infinity} not to cast aspersions on any one, but only to help the so-called Jnanis (agnostics) in throwing off their vanity and egotism to secure their firm stand in the Absolute Reality so that they may also be helpful in transforming the world in accordance with the demand of Nature. Mend, the times will, but it would be better if such persons too had their share in it. (BWS-295)

There is an organisation in this part of the country which professes to impart spirituality. It commands a pretty large following, and people who join it seldom break off even though some of them, to my personal knowledge, are greatly disgusted and averse to it. I find that they have adopted unspiritual ways to keep the abhyasis bound fast not only by inducements and allurements but even by fright and threats. And when I study their inner condition, I find not one of them having any spiritual achievement, but they are only caught up by some material force. You will find hardly one amongst them who is nearer the mark in any way. (SS-234,235)

To realize our goal of life is our Bounden Duty. Therefore, one should aspire for the highest, peace and other things should be secondary. (SS-131)

Now if I say that I am to bring you in to a spiritual life, it may not be quite correct since there is no question of bringing in. We have only to establish ourselves in Reality, and thank God your thought is already helping you in the pursuit. Definitely you have now gathered material to keep you up on the path. In other words, I may say that you have taken the object into your view. Now only the arrow is to be shot at the mark, the thought being the arrow and the heart the bow. But at the same time it needs the application of force which is there in the form of the master's support. (SS-26)

When the vrittis have thus been reduced to nothing or negatived or, in other words, have acquired a transcendent state, it is then a lower grade state of brahmagati. When this is attained, the veil gets torn off and we enter the next inner sphere beyond it. Our attention is then diverted inwards and we proceed on towards it, seeking the self. (SS-368,369)

For further reading please see BHUMA.

Please see LOKAS.

Since jiva possesses motion, it is cognizant of the creator too, i.e. of Brahman. Thus the word jiva carries with it the sense of motion and of thinking as well. The two things are parallel in the being of jiva. Thus the function of both Brahman and jiva is almost the same, with only this difference that Brahman covers the entire universe, while jiva is confined only to the narrow sphere of self. In this respect Brahman too may be said to have its own bondage just as an individual jiva has, with the difference perhaps that the bondage of jiva is thicker and grosser in comparison to that of Brahman. They both have limitations. This is about the exact conception of Brahman. Now the presence of motion and vibration in our being establishes our relationship with Brahman but subsequently that very thing turns into entanglement for us. (SS-512)

Please see STAGES OF PROGRESS, KNOT-SIXTH, REGIONS.

Please see UNFAILING WILL

A man remains entangled in them {Problems} finding no way out. But the bravest is he who is happy in all cases and under all circumstances. Great sages have given preference above all to poverty and hardship. One of the ancient sages is known to have prayed to God to bestow upon him all the miseries of the world! Such have been the souls who could have made the highest progress and finally attained a permanent life of eternal bliss. (SS-426)

You need not stop the breath yourself when meditating. If it stops by itself it is well and good. When the flight gets very high it often happens that there will be no breath for even hours; and when thoughtlessness is created the breathing gets slowed down. (SS-292,293)

I generally address the members of the Mission as brethren but I think that may not be quite to the point. I should have rather used for them the word ‘my heart' or ‘my soul' instead. But why I do not take enough care to use them is not quite understandable to me. If I say that it is so because they do not love me to that extent it shall then be a fallacy, because I see them evidently loving me deeply. What may then be the flaw? I believe their voices do not reach me to touch my heart. Now think over it yourself and draw your own conclusion. (SS-318)

We must satisfy our thirst by drinking the water and not by brooding over the cause of it. (SS-91)

Constant brooding over our own afflictions increases our worries. Our attachment to them develops and we become rigidly entangled in their intricacies. This hampers our onward progress and the chance of success becomes slight. An alternative course suggested by certain misdirected teachers is that of deserting worldly responsibilities by breaking off from family, friends and society. As a matter of fact even then they have their particular worries and entanglements. That is therefore no solution of the problem. On the other hand it promotes greater evils in the form of arrogance, pride and prejudice, the worst poisons for a spiritual life. (SS-422)

We should try only to build the future and not waste our time in thinking of the past. When we run forward, we do not look behind. (SDG-38)

Please see REGIONS.

Please see SOUL, CONSCIENCE

A master of the highest calibre is indispensable for another reason also. In our spiritual march we proceed from point to point, crossing from one point to another after covering the intervening spaces known as buffers. These intervening spaces are to be crossed in order to gain access to the next point. But while crossing them it is necessary to take a thorough tour through the entire space in order to complete its experience — bhoga. No further ascent can in any way be possible without it. Now if one tries to attempt it by mere self-effort he gets hopelessly involved in its intricacies and remains held up indefinitely within it. There may however be exceptions, but they are very very rare and that too only when one is specially gifted with an extraordinary calibre and is favoured with the Divine grace. Now the power that can take us safely along through all those intricacies can definitely be of one who has established an irrevocable connection with the Divine source. Is it not thus necessary to have him for the purpose? Definitely, yes. Whether you call him your master or your servant, he is after all your teacher and guide or, in the popular sense, a guru, no matter in whatever capacity you might take him. (SS-193,194)

Dear brother, I say verily that I have suffered so much burning during the period of my abhyas that there have been all burns in my breast. But those have become flower-beds and fire-flowers. I have crossed the field of spirituality by selling away peace, i.e., I have made the sacrifice of peace to attain it. And God knows how many barzaks (the intermediate places) there are where one has to go on stopping in order to proceed further. I have also written a letter regarding the barzaks (Buffer states) which you ought to study. I do not remember its contents much. And dear brother, when one comes to have the experience that the real spiritual benefit can be had from a particular person, he should entrust himself to him. Here, as we have to attain liberation in one life only, we have to get rid of all the sanskaras by undergoing the bhoga (experience) of some, and by frying away the remaining. A sequence had descended upon Shri X of which I was conscious but there were also other causes besides this, which I wanted to ask him so that he could also have the experience. I had to purify them off by praying to Master pretty early to satisfy him. Otherwise I wanted to keep them there for his own betterment. Anyway, you please pray that no such thing may creep in in future. (SS-401,402)

For further reading please see BHOGA

A moth burns itself on a live flame, but there may rarely be one that can burn itself on a dead flame, which is almost an impossibility. There may however be exceptions to it — but rare, very rare indeed. The only solution, therefore, will be either to get up to the level where burning in a dead flame may become possible and practicable, or to attain that highest state where the question of burning may not arise at all. But this depends upon God's grace and one's own bold efforts. (SS-282,283)

As a burning flame of His blessing splendour, I do not belong to India alone, but to the whole world. So I want that all may taste the beauty hidden in love for the Ultimate. People everywhere seek the better climate and better conditions. But as Indians we are interested to produce the same environment in us, so that others may be benefitted by its radiation. (SDG-35)

We have thus been spoiling the cosmos ever since, while Nature, the supreme force, is ever engaged in clearing off all these things. At times when it gathers heavily, a special personality is brought down to do the work. An atmosphere of bhoga is created all through, which causes suffering and affliction over humanity. Special means are also adopted for the purpose in the form of wars, diseases and heavenly calamities. A great power of that type is already at work today to accomplish the task which is similar to that which Lord Krishna came down for. (SS-127,128)

Please see HEART REGION.

Please see RADIATION.

As a general rule every action, whether of body or of mind, must produce some effect good or bad, whatever it might be. That means that there is definitely some effect of it upon the five senses. Now the lighter the mental pleasure, the lesser shall be its effect and consequently the milder shall be the bondage. (SS-60) For further reading please see RELIGION - FATE.

A great saint once being deeply impressed by the devoted services of one of his disciples bestowed upon him his full grace all at once, transforming him completely like his own self. The result was that by the time the transmission was over the man began to breathe his last. Now suppose, by the Master's grace, I have that power and I may even exercise it with all the necessary precautions to safeguard the abhyasi’s life, it will then be a matter of a second no doubt; but of what avail shall it be to him, as the state thus thrust in will not be cognizable to him, since he has till then been accustomed to the conditions of the lower plane only. Consequently he may not be able to take it into account at all. Ordinarily, to a common man, the highest pursuit is the attainment of peace, while the aforesaid condition is far beyond. The result will be that he takes a considerable time to have it fully manifested. It is also possible that not having the patience to wait so long he may break off during the time, thinking that he has been deceived. However, if the condition is instantly brought into full swing, there is then the danger of his nerves being shattered and that may, in other words, amount to deliberate murder for the sake of sending one to Heaven.

There can also be another alternative. It is that the mind may be brought to a disciplined state in an instant. I had once practiced it on one of the highly advanced abhyasis only for a second, with the lightest touch, together with all necessary precautions. The result caused was exactly as desired and to the extent I actually wanted. But his heart remained overburdened with the effect for more than a month and a half. Consequently during all that period I had to keep a very close eye upon him lest his heart give way. I did this, having been moved by his intense devotion, shielding him at the same time from every risk and danger, and it was he alone on whom such an experiment could have been tried. I however regret to say that none else has so far offered me sufficient inducement to act similarly in his case. (SS-157,158,159)

The current which descended for bringing the Creation into being was in its absolute state. Our individual mind has been the lowest end of it. Now, if we are able to develop synonymity between both the ends, we reach a state beyond which there is but Absolute. I had once tried that, with greatest caution of course, for experience's sake upon one of the highly advanced associates for only about half a minute, and also only to the extent that the vrittis of his lower mind were impelled towards the original source. The result was that the effect weighed so heavily upon his heart that I could, with great difficulty, regulate it in about a month and a half. (SS-472,473)

The wonderful research by my Guru that Of course, at the highest pitch of negation the shock is very slightly felt. One always finds room for advancement at every stage. When everything is alright and one is charged fully with Divine Power, swimming in the Central region commences, but only after crossing the rings of light. To start the swimming, the help of a very high power is needed. (SS-397,398)

Here is the end of all our activities and we have now entered the Godly region in pure form. Our goal is achieved and we are admitted into it. Self is realized. We are above actual consciousness which abides in the region of heart, and its potentiality which is rooted in the mind region. We are now free from the endless circle of rebirth. (BWS-71)

People may wonder when I say it is the focussing light coming from the Centre to the end of the Central region, making something like a ring where the central region ends; although ‘LIGHT’ is not the exact translation of the thing. Light, really, is a far more heavy thing than what that actually is, and is left far behind. But it has been expressed so merely for the sake of understanding. Whatever we find in the central region is the real thing in pure and naked form. There is no amalgamation whatsoever in it. Now, to enter this region, we have to cross what is expressed above as ‘ring’, and it is only the force of one’s master which makes his way smooth into that region(i.e., the central region) where the powerful thing which I have called ‘light’, for mere understanding, ends. It creates a force at the end which we have to cross, and this is only possible when a push from the Mind region is given by his Master, who is the only power capable of the task. (BWS-83)

This approach {to Central Region} had formerly been quite unattainable by embodied souls, but by virtue of our Master's wonderful discovery one can now attain that state while in the physical body. People may not be convinced of it but I shall say that the condition can be practically experienced if a person exerts himself for it, or if one gets a master of real calibre who, by means of transmission of the power of prana or spiritual energy, can give him a glimpse of it for a moment at least. (SDG-74)

It has also come to my experience that God takes over some of the responsibility upon Himself even before the completion of the training. But when he takes over full charge of the abhyasi, the Master's work is practically over, though he has yet to go on with cleaning, if needed, in order to smoothen nature's work. My super Consciousness reveals to me that when an abhyasi has entered the Central region the Divine takes charge of him, and this applies to all cases.

Humanity, though charged with Divinity, is not however altogether lost but exists still, though on a normal level only. So even when one secures closest nearness to God, the human instinct still remains in him. (SS-392)

If, somehow or other, we cross this bigger circle {Heart region}, then we have nothing to cross but the first or the Super-Mind of God — the cause of all this creation. Behind it there is Centre — the real goal of life. It is a big thing oval in shape, because the revolving motions move in that way. Why do we feel that there is something under it? The current of Almighty flows in this region, or rather abounds in it. There is a great mystery underlying it. On account of the revolving motions there are some particles like those you see when you enter some dark region. This is a daily experience in your life. When you go into a dark room you find ring-like sparks of light in it. These ring-like sparks are all present in the sacred region of God. They are different powers which the circle consists of. When you proceed through Raja Yoga these begin to melt in till they are exhausted. Reaching the top of this circle various powers begin to come to the abhyasi. (BWS-52,53)

In this region the state I have described as Nothingness conveys the idea of something powerless. Centre in itself has no action within it, though near about it are the invisible motions, no doubt. It conveys the idea of something motionless and mute. If I open it further people will get puzzled. It is Infinite within itself, and one will plunge into the sea of wonder and amazement if he steps further. It is concerned purely with anubhava of the highest type. Expression and imagination fail altogether. I shall be very glad if anyone, after higher attainments, offers me a chance for this humble service. (BWS-81)

Whether you call it God or anything else for expression, this is the main point. This point is absolutely motionless and there is no energy, no power, nor anything of the sort. Just adjacent to it is the latent motion which generates power that issues henceforth. The Centre only maintains the latent motion. The colour of this place can be expressed as a faint reflection of colourlessness. It is throwing forth in the Central region something in the shadowy form expressed above as ‘light’. The shadowy form of the region is due to it, and it is the swimming place for the liberated souls. We can reach there even when having our bodies, and can begin swimming like the liberated souls even in our life time.

If we develop this stage we establish ourselves there even before leaving our body, and the swimming continues after we leave the body. We are now swimming in utter ‘Nothingness’, so to say.

The colour of the place may be expressed as greyish, like that of dawn, or more appropriately only a faint reflection of that colour, rather spirit or essence of the colour, of which dawn is the material manifestation.

To come again to the point, one cell (i.e., the egg-like thing described above) is the master of one world, giving life to that part of the universe and controlling it. There are as many worlds in the universe as there are cells (egg-like things) about the Centre. (BWS-84,85,86)

People may object that the power near about the Centre now appearing in the egg-like things goes to show that these things are part and parcel of the Centre, and thus the Centre has itself become a nest. But they must bear in mind that these are so described only for the sake of expression and understanding by an example in the solid form. There are, no doubt, some egg-like things about the Centre; you may call them power or energy working absolutely in a definite order. It could be expressed only as above. You may understand it better if you take the example of the field of a magnetic pole. In order to trace the field and its force, or the directions and the points of its working, put a sheet of paper or a glass plate and pour down some iron filings on it. Place a magnet beneath the plate, tap it and the filings will arrange themselves in a particular pattern. If you mix them up and tap again they will again set in the same pattern, which indicates the lines and the points about which the magnetic force of the pole is working. But the lines and the points as shown by the filings are not the actual field or force. They have been used only to locate or understand the field and force. Similarly the example of the eggs of a fish has been given only for the sake of expressing the forces working around the Centre, and which it maintains. Thus, as a result, the solar system and everything in the universe is complete. But as it is altogether a different subject I am not going to discuss it here. I may deal with it elsewhere if I get time. (BWS-87,88)

The position near most to the centre is the highest possible approach of man. A man can reach the central region while having a body. When he reaches so a bondage is kept so that he may have connections with the lower regions also. If this bondage be not kept the soul will jump into “Eternal Peace', and life will be extinct. (SS-407)

The ultimate cause of creation is no doubt what we call the Centre. Let the philosophers come forward to explain it through reason and argument, but that will never be the correct basis. The correct understanding of it can be acquired only through practical experience and direct perception by a person of calibre who is swimming in the ‘dreary waste' of the Infinite, and this can be the special privilege of only rare personalities like my master. Nobody has yet tried to trace the root of the existence of God. (SS-455)

Centre is God Himself; the master cell and all other cells are His creation. If anybody tries to meditate upon the Centre his efforts will not be successful, though in his imagination he may however take the Centre in view to meditate upon. The only way for that would be the one I have hinted at in the book ‘Anant Ki Ore’ (Towards Infinity), but I forbid everybody to attempt it. I had attempted it twice, with prayers to the master, only for two or three seconds each time. Because of the immense power there, on the border ring, I had myself put a strong check over my heart and at the same time the master's powerful hand was also there. Even then I could only peep into it but not meditate upon it at all, because the pressure on the heart was unbearably great. Moreover, it is very difficult even to approach the ring because of a strong backward push from it. The master has however admonished me for it, and warned me against repetition. (SS-395)

The sphere of the dormant Centre also seems to be enclosed by something like a ring which is perhaps the last. For the sake of experience and experiment I had once made an effort to enter into it; but suddenly a strong forceful push threw me back from it, though I could still have at least a moment's peep into it. This has brought me to the conclusion that it may possibly be the last possible limit of human approach. I wish everyone to have access up to it and even beyond it if humanly possible. (SS-381)

Please see SANKIRTANISTS.

What a diversion from reality would it be to call realisation of Oneness or Nothingness as the realisation of truth. Truth has its own definition. But where we have to arrive at, finally, is beyond everything. Before the discovery of the central region truth was predominant in almost every mind. Truth is everywhere, at every stage of human development. In spiritual science people generally use this word for denoting things as real. Anything away from matter can be called truth, i.e., what remains where matter ends is called truth. But where both these things end, what would you call it? Can you call it as truth? No! because when matter or solidity ends there comes activity proper or stimulus, i.e. chaitanyata. If you move further on and cross both of them you reach a stage wherefrom these things have come. So long as you do not cross them, you are within the limits of truth. When you cross it, it too goes away and it is only Inactiveness or Nothingness that remains. (BWS-73,74)

Before things come to the present form revolving motions commence, at some places in greater while at others in lesser degree. The stoppages, i.e., points of greater and lesser degree, serve to increase the resistance like the brackets which increase the power of the current. At each bracket there is marked a lotus, named after the working it does. So they are all within one circle called the heart region. Functions of each of these lotuses are different. The stages of human development in spirituality are governed to some extent by these sub-circles, called the chakras or lotuses. (BWS-51,52)

Opening of each KNOT means the advent of some power or the other. The able Master of raja yoga hammers them down to make the surface smooth. The power so caused by hammering comes in the disciple automatically. Each such spark is the result of such motion coming from above. You can reach at its highest point whenever you dissolve these things. If all things are dissolved in toto you feel yourself as calm as you must have felt a little before coming to this world for the first time. Calmness prevails all over. Simplicity abides nearby. Plainness is the result. (BWS-53)

During our march to freedom we come across various chakras having different forms and colours. They are all in the region of heart. Above it the condition is different from what you have already experienced. Chakras are all gone. The structure falls off as soon as you proceed onwards. By meditation under the guidance of a capable master the thing becomes easily accessible. (BWS-102)

During our spiritual march we have to pass through various points, known as Chakras (figuratively called lotuses). They are the centres of concentrated energy of the Real Power of Divine force inherited by man. They are located in different places within the human frame. The intervening space between the two points is characterised as a network interwoven by numerous intricate fibres. As we proceed along we have to pass through these entanglements of the intervening layers. We have to stay there for a considerable time to complete the Bhog. (BWS-213,214)

This is how Sahaj Marg proceeds on in its natural course, taking up chakras one after the other. The process helps us to march onwards with greater speed. (SS-369) For further reading please see KNOTS.

In the beginning the necessities of life were limited. As time went on, the surroundings affected the lives of the people with the result that necessities began to increase. From the materialistic point of view the world is progressing day by day, and for that reason luxuries are gradually taking the place of necessities. In a way life has become quite luxurious. Our appetite for charms and attractions is growing greater and denser, and it is constantly being reinforced by the thought force. Thus the individual mind is being altogether spoiled. That is why it has become over excessively restless (chanchal). The excessive restlessness or chanchalta of the individual mind goes on increasing and intensifying by the action of our thoughts and doings, and this subsequently results in the formation of our fate. Our fate is thus governed by this chanchalta of the mind. The individual mind having now become used to such a type of character, leads us on to follow its own dictates. We are thus completely spoiled. We have therefore to correct the individual mind now. The process would be to adopt simple ways of living dissociated from the unnecessary hankering of the mind. It does not mean lowering the standard of life but only purging out from it what is superfluous and unnecessary. (SS-101,102)

Happy was the time when you saw me and happier would it be when I have a chance of seeing you. The sentence has a deep meaning and may be taken up in that sense. When I saw you for the first time I found in you many things mingled up together, presenting a view of diversity in unity. The existence is no doubt the result of amalgamation of matter with the soul. But then there is one thing more there. There is a house which has all things in it upset and scattered all over, while another has everything in it well arranged in proper order. Naturally the former will be said to be in a disturbed state and the latter said to be undisturbed and regulated. Similar is the case with this human frame, or the house we live in. There are numerous things kept in it. They exist in the form of results of the actions of the various functionaries at work in the system. If they are let loose to work independently according to their own trend or inclination, their actions will mostly be unregulated and disturbing. They therefore require a strong masterly hand to keep them in check, and this generally remains wanting in most cases. It is only in this respect that we present the picture of a house in disorder. The same was the case with you when you came to me first, and this is but usual in most cases. (SS-98,99)

Change/transformation can be brought about in two ways firstly by desiring for it and secondly by force. But in the latter case there is no lasting effect. So, every abhyasi should intensely desire for his transformation. (SS-22)

For further reading please see TRANSFORMATION.

In the sphere of Spirituality, Character development has a special place, the importance of which is in no way less than that of Spiritual Welfare itself. Our Revered Lalaji Maharaj always laid emphasis on the special importance of character in the area of spiritual development. In one place he has written ‘I tell every human being, Every seeker from the very beginning try his best to maintain and improve the condition of his personal character. No word should leave the mouth which is likely to be objectionable to anyone. Nor should any such act be indulged in as likely to be unpleasant to others. I am not as much a lover of spirituality as of character. If a seeker has achieved the Dhruv Padh but character weakness still exists in him, my understanding is that he has not understood the True Philosophy.’ (SDG-175)

The basis of Yoga has always been the right morals and proper behaviour. That is why, my Master Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh (U.P.) had laid very great stress on this point. He always emphasized on cultivating principled character. The way of life should be pregnant with high morals. If it is not there a person is not capable of having the fine type of spirituality, which is beyond everything and is worth having. (SDG-65)

The second need is good behaviour and conduct, that is, we should never act in such a way that anyone can lift a finger against us. The rules of our daily life and of behaviour towards all should be very good and straightforward. By acting so, you derive pleasure and happiness, and a state of peace will of itself begin to blossom inside you. (SDG-128)

For further reading please see MORALITY.

Generally people keep themselves engaged in some kind of hobby or other. For the learned it may be the mental pleasure derived from the study of books; for the worshipper the joy of worship; for the bhakta the charms of bhakti; for the siddha the delight of siddhis; for an ascetic the life of aloofness; and for a man of attainments the satisfaction of being perfect. Thus everyone has, and remains entangled in, a particular charm of having some particular type of pleasure which becomes his primary pursuit. For a true follower of the Divine path all these have no attraction at all. His only object is to appear before the great Master in his absolute state in order to secure oneness with Him, the Infinite. This can be possible only after one gives up all the coverings he is enclosed in. (SS-529,530)

People undertake things for the sake of certain charm which they feel for a particular thing. Some similar charm attracts one towards the Divine. There is thus the charm of worship, the charm of bhakti, the charm of asceticism, and also the charm of peace and bliss. They exert themselves only for the sake of charm and not for the Real thing. But so long as it is for the charm it is but a recreation and hence quite away from the real objective. (SS-549)

For further reading please see AMUSEMENT.

Chaste life should be preferred at all costs. There should be moderation in all matters. Chastity and moderation bespeak the character of a person. (SS-23)

Please see SOUL, CONSCIENCE.

The current, which descended in the being of man, had traveled through space, on account of its propensity, and went on changing because it had come down effecting actions. It formed a centre as every action normally does. This centre is known as the Chit-Lake. It came down creating everything necessary for its purpose. Thus the causes that helped the process of creation began to gather. Chit-Lake is a place where everything remains inclined downwards, with no tendency to rise upwards unless his own or the Master's power becomes instrumental in this respect. When that is got over it resumes an upward tendency. (SS-473,474)

For further reading please see BRAHMANDA MANDAL

The first five circles related with the sphere of maya as shown in the circle diagram in the ‘Reality at Dawn' extend up to the state of avyakta gati (undifferentiated state). The next eleven circles cover the various states of ego up to its final limit. The Central region which falls after the region of ego also comprises seven rings of what may for the sake of understanding, be denoted as light. One having passed through the seven rings attains the final state of complete Freedom. (SS-379)

The eleven circles between the Heart region and the Central region cover the stages of the ego. The condition goes on growing subtler and subtler as one proceeds on through it. There are innumerable points and knots in each of these circles. In the ordinary course, and but for the wonders of this yogic process of pranahuti, it would have required a whole life-time to go from one point to another. This can also help one to form a rough estimate of the last possible extent of human approach in the direction of Absolute Reality. Further on, after crossing the seven rings of light, one enters upon the vast limitless expanse, the Infinite, and starts swimming in it. (SS-380,381)

However high an approach a saint may have attained, humanity, which itself is a limitation, still remains. Kabir says: “People are afraid of death, but how I wish to die so that I may have the complete Divine Bliss (poorna brahmanand)!” A Persian poet says: “Sometimes I am enthroned in the ninth heaven and sometimes I am lower than even my foot”. If this limitation or bond is broken up, the spirit flies away, leaving the mortal human body. Therefore the Gurus do not touch it. One of the many discoveries which our Lalaji has made is the 16 circles which have been shown in the diagram in ‘Reality at Dawn', beyond which none except my Guru Maharaj, or one whom He has graced, could go till now. When any one brings the happy news of his approach into the 17th circle, it becomes the duty of the teacher to create a bondage there, so that the soul may not fly away into its origin. I wish people to bring to me the glad news of having secured their approach up to this in my own lifetime. But all this is in the hands of God. No worship, no practice, can ever help in going beyond this. Only the will of a teacher who has secured his approach up to this can help in proceeding on this journey. (SS-405,406)

In the evening sit again in the same easy posture for half an hour and think that the complexities, the net-work of your previous thoughts and grossness or solidity in your body, are all melting away or evaporating in the form of smoke from your back side. It will help you in purging your mind and make you receptive of the efficacious influence of our great master. As soon as I find that you are free from undesirable matter I will take appropriate action. (SS-136,137)

It is seen that people do not get benefit from the evening practice of cleaning. The reason is that they do it in a faulty way. Inform all the persons conducting Satsangh under your centre and explain orally to whomsoever you meet. In fact, people first begin to meditate on grossness, and then think that it is going from the back side in the form of smoke. Really speaking, they ought to throw it out by thought suggestion, in the form of smoke. (SS-301)

It must be remembered that while practising these methods one should not force his mind too much but only sit in a normal way. This process of cleaning is to be repeated for about five minutes before meditational practice in the morning as well. Other ways of cleaning may also be advised according to the needs of individual abhyasis, and need not be mentioned here in detail. Suffice it to say, that the process of cleaning uses the original power of thought in the form of human will for the refinement of the individual soul to enable it to ascend the steep and slippery path of realisation of the subtlest Essence of Identity. (WU-51,52)

Preceptors clean grossness out but people enwrap it again. So you have to seek the solution yourself, just as you have to walk on your own legs. Of course, energy is needed for it, for which our help is indispensable, and is ever available. (SDG-63)

As a general rule one does not feel much interested in meditation when the cleaning process is being effected, or when impressions and bondages are being loosened, which is in fact the only effective course and one greatly helpful to his sacred cause. But while I proceed on thus, I have to make allowance for his craving for peace and satisfaction as well, which he wishes for and values most. For this reason when he does not feel interested in meditation while receiving this type of transmission from me, he thinks it to be of no avail and consequently drops off from satsangh. (SS-161)

But something is essential for the abhyasi also. In the first place he must have full trust in the Master and must fully co-operate with him in every respect. If it is so he will positively go on developing day by day, and begin to feel himself changed and transformed. The state of waking consciousness of the lower type will get transformed, and his journey through higher and higher types of consciousness will be commenced. (SDG- 99)

The simple unassuming character of mind has changed with the march of time and has assumed a colourful disposition, and begun to shed its effect on everything in us, both outer and inner. Whatever, therefore, we take into our thought or action exhibits colourfulness in all its phases. (SS-540)

The most peculiar feature of our society (Samstha) is that when it is in full bloom, it is all covered over with desolateness, which further on gets transformed into wilderness. For this reason it is devoid of any charm or attraction. If I describe it as something pleasant, it will then be a tasteless one. How can a professed seeker of eternal Bliss (paramananda), who is addicted to colouration at each step be attracted towards it? This condition can however be appreciated only by one who, having gone mad with love, wanders about wailing and crying, for what he knows not. In such a state one would be feeling the same condition even though he happens to be amid festivities and revelries. As for myself, wherever I happen to be the entire surroundings there are covered over with an air of desolation on account of my presence there. A humourist might well interpret it in funny ways, but perhaps that alone can be the most appropriate description of my condition. Really the thing at the root gets exposed when the colourful disposition of mind is transformed. When the material world is out of view the thought naturally settles down on the other one. But this colourlessness of mine may not be much appreciable to most people, except to those who have become accustomed to it through constant association. (SS-508,509)

We go on and on through different conditions casting of four assumed colouring, till finally we become quite colourless. (SS-526)

1 Rise before dawn.Offer your prayer and puja at a fixed hour preferably before sunrise, sitting in one and the same pose. Have a separate place and seat for worship. Purity of mind and body should be specially adhered to. (BWS-119) 2 Begin your puja with a prayer for spiritual elevation with a heart full of love and devotion. (BWS-134) 3 Fix your goal which should be complete oneness with God. Rest not till the ideal is achieved. (BWS-145) 4 Be plain and simple to be identical with Nature. (BWS-148) 5 Be truthful.Take miseries as Divine Blessings for your own good and be thankful. (BWS-154) 6 Know all people as thy brethren and treat them as such. (BWS-157) 7 Be not revengeful for the wrongs done by others. Take them with gratitude as heavenly gifts. (BWS-160) 8 Be happy to eat in constant Divine thought, whatever you get with due regard to honest and pious earnings. (BWS-162) 9 Mould your living so as to rouse a feeling of love and piety in others. (BWS-165) 10 At bedtime, feeling the presence of God, repent for the wrongs committed unknowingly. Beg forgiveness in a supplicant mood, resolving not to allow the repetition of the same. (BWS-167)

Again and again the thought comes to me that I had written the last letter very strongly. But I was compelled to do so. I thought that if there was no hardness in the tongue there was the hardness in the pen, because it has got steel and wood also. And so, possibly, you may show the flow in Divine love by becoming harsh upon yourself due to this hardness. Probably this hardness may bring out some good result. (SS-213,214)

I find people complaining that they do not find time for worship or meditation. But I feel, and everybody knows well, that they always get sufficient time for their illness, worries and physical needs. The reason is that all these things are of greater importance to them than the Divine duties. (SS-425)

For further reading please see EXCUSES.

Can that which dawns after the veil of ignorance is torn off, be ever expressed as knowledge? Certainly not, though one does call it so in the outer sense taking into view the two opposites. Does it cover the sense of knowledge? No: knowledge implies awareness of that which is beyond self. Realisation means merging or oneness with the Absolute. In that case no question of knowledge can ever arise. What that may then be – knowledgelessness – not knowingness – ignorance or what? In short it must be something like that, though it may well nigh be impossible to express it in words. Complete ignorance, as I have put it, may however be nearest to appropriateness.

One on the divine path is supposed to be marching from darkness to light. Let darkness be avidya (as it is commonly represented) and light vidya. Sahaj Marg does not have light for its goal. It is but an intermediary stage, which we pass through during our march to the Ultimate, which is neither light nor darkness but beyond both. Thus do we start from avidya (ignorance) and pass through vidya (knowledge) on to that which is neither avidya nor vidya but beyond both. What word can denote the exact sense of that which is neither light nor darkness or which is neither avidya nor vidya? Is there any word for that in the world vocabulary? None, for sure. Let it therefore be, as I say, ‘complete ignorance’ different from its crudest state of preliminary ignorance. (BWS-355,356)

For further reading please see AJNANATA.

Verily if I have not begun liking you, I can duly be charged with lack of Divine love. I am happy to learn that you believe in the grace of saints. The belief comes when something corresponding to it is there in the core of your heart. The feeling gets intensified when one begins to realise his own weaknesses. The heart then feels it difficult to tolerate the complexities of its own creation. God gives us that alone which is there in Him, while we gather within us only that which we have created by our efforts. Our efforts are all unconsciously directed towards creating complexities in thought by our close adherence to the physical world. This assumes the form of entanglements, under the effect of which we completely ignore that which has been bestowed on us originally, and begin complaining that it is all from God. If God had been the creator of complexities within us, surely one would never have thought of looking to Him for His mercy and grace, which all religions induce people to depend upon. (SS-260,261)

I hold it to be the birth right of every man to break off from his Guru at any time if he finds that he had made a wrong selection or had misjudged the Guru's capacity or worth. He is also free to seek another Guru if at any stage he finds that his Guru has not the capacity to take him beyond what he has already acquired. On the other hand a con-scientious Guru must himself, under the circumstances, direct his disciple to seek another, more advanced and better qualified, so that the disciple may not in any way suffer progress. This is the sacred duty of a true and selfless Guru. If, however, permission to break off, sought for by the disciple, is denied by the Guru on account of his selfish motives, the disciple is at liberty to break off from him at once and seek another. No moral or religious law ever forbids him from doing so. (BWS-218)

Concentration, as commonly understood, refers to a state in which the conscious activity of the mind is brought to a stand-still. But that is not the correct expression of the sense implied in it. This type of concentration implies physical effort which one must resort to consciously or even unconsciously. Usually, one proceeds with it with a conscious idea of some particular state which he interprets as concentration. Generally people take it in the sense of an unnatural heavy sleep brought about by the temporary suspension of the senses. As such, it is just like a state of senselessness caused by the drowning effect of some intoxicating drug. It may perhaps be for that very reason that some of the so called mahatmas are found to be addicted to bhang, charas or ganja.

Generally, teachers advise the abhyasi to practice concentration as a preliminary step, and the abhyasi puts himself to efforts for effecting the same. But in spite of all his labour for years together he is seldom able to achieve it. Why is it so? The failure can in no way be attributed to any of the defects of the abhyasi but to that of the teacher himself, who resorts to his bookish knowledge to guide the aspirant on the practical path of Realisation. The fact is that the entire process, as it is prescribed, is wholly unnatural and artificial, and the means adopted for the purpose are all physical and gross. The result is that instead of proceeding towards subtleness, they go on imbibing more and more of solidity and grossness, and finally turn into impregnable rock.

Taking up concentration in terms of suspension of mental activities, one has necessarily to apply his effort to create in himself a state of insensibility. The force required for the purpose is undoubtedly the physical force which acts in combination with matter. Thus the whole process undertaken for the purpose becomes a material pursuit in the real sense. Concentration in that sense relates to the condition of the physical mind at the conscious level, the activity of which is temporarily subdued by the application of physical force. Practical examples offer sufficient proof to show that those having advanced with the condition thus developed, become internally so gross and rigid that they become wholly insusceptible to finer and subtler influences. Concentration effected by forceful suppression of thoughts leaves its weighty effect upon the mind. The force applied for the purpose, also being a physical force, causes its own weight. Thus in a word the state of concentration interpreted as coma is basically wrong, since it keeps one in close touch with matter. In that sense concentration may aptly be compared to a marshy condition, from which it is very difficult for one to extricate himself. He cannot save himself from sinking down deep into it unless he falls flat over it, giving up all his efforts. Those who proceed on with that condition, carry along all through with matter. It may however help them to some extent in their material purposes and promote in them hypnotic powers, but it is not the least helpful in a purely spiritual pursuit.

People like to go into concentration because it is pleasing to the senses. Obviously it cannot, therefore, be helpful in a spiritual pursuit. Concentration directly refers to suppression of thoughts. The idea entered into our mind only after mesmerism or hypnotism had come to our view, because there the physical force of thought was utilised all through. No spiritual purpose can be served thereby. It can, however, reveal the nature and character of a thing, but that can by no means help its achievement. It cannot therefore be instrumental in the attainment of God. On the other hand it tends to keep one away from Reality. The basis of meditation is purely spiritual, while that of concentration is only the ego. When you mean to concentrate, `You' are there, quite definitely, but when you meditate, you wait for something higher, hence you are away from the idea of self. (SS-76,77,78,79)

One example of harmful misdirected emphasis, as already pointed out, is the insistence on concentration of consciousness, expected anxiously during every session of meditational practice by most raja yogic abhyasis. This has played havoc in the history of yogic sadhana in India and elsewhere. (WU-53)

You have written that the inner condition does not remain uniform but is sometimes extremely subtle and light and sometimes contrary to it. This goes on happening. If lightness and heaviness, which are mutually opposed states, do not come into view, the changeless condition which is an extremely subtle state cannot be recognised. Apart from this, when we proceed on to the further point from the one on which our present subtle abode is, then heaviness is felt. It is felt until the time when the subtle state sets in after removing its effect. And this sequence goes on until we come to such a state beyond which there are no points. Therefore you might have by now understood that all those things are showing the state of your progress. (SS-377,378)

Whatever condition develops during meditation, whether it is liked by the abhyasi or disliked, is beneficial in every way. (SS-304)

You have asked as to how to develop faith. If some trust is put in the trainer, and some benefit is felt due to him, this will begin to develop faith in the heart of a real seeker. (SS-296)

For further reading please see TRUST, FAITH.

In certain sansthas the process followed for practice is often kept confidential. It is released or revealed only to those who undertake to join them formally. What their purpose at the bottom may be is not quite understandable. Nature has no secrets, and I think one professing to follow the Divine path must have none either. (SS-38)

Purity starts from being and impurities are the result of the wrong suggestions and improper utilization of the inner environment. When all these are combined, a narrowness of views is effected and this is one of the factors for creating a sort of confusion, sometimes automatically and sometimes forced by circumstances. When all these things are accumulated, they bring different colours. This affects the lower part of mind which gives direction to higher part of it. Now, your direction is not correct; so mind itself becomes thorny. We do not create congenial vibrations because we move contrary to Reality. (SDG-31)

I have come across many a person who argues with that in him which is not in Himself. Some also say, they have made their conscience as Guru or Master. But I am sure, they have not made conscience as their Guru but their own ego. The conscience, as described in the Shastras, is made of four things — Manas (mind), Chit (deeper conscience), Buddhi (cognition) and Ahankara (ego). If all these become perfectly purified, conscience will give you only correct signals. After the purification of these things there come the higher powers. And at the same time purity has now begun all round. (SDG-33,34)

You have made a very fine point in attempting to derive the word anna from the root ann to breathe.

The grammarians have sometimes failed to grasp the real significance of words from the point of view of nature, and development of Reality, due to their over-emphasis on symbols and preoccupation with language.

I saw a peculiar dream on the night of 30th March. What I remember I place before you. It may explain your meaning of Anna. Somehow I got the wound of a dagger in the neck and died. I was thrown into the river. There was no breath and no beating in the heart, but I was conscious of what had happened. A man, knowing that I was assassinated by somebody, wanted to report the incident to the police. So he examined me thoroughly. He examined the pulse, which had stopped, and he also found that the beating of the heart had ceased, but I was aware of all this although there was no breath. Then life began to creep in again, the beating of the pulse commenced, and the heart resumed its function. Afterwards I got up from sleep and began to muse over it. I came to the conclusion that Consciousness was there although the breath and other things were not there, and the body was lying lifeless. It goes to show that consciousness is the root cause of life. I think this was the vision shown to me to solve the mystery of breath. (SS-507,508)

States of Consciousness

Usually consciousness is spoken of as of three levels: conscious, subconscious and super-conscious. They are however the broader divisions, and there are still innumerable levels of it in each one. The effect of the activities of the lower consciousness settles down upon the subconscious mind forming fate. The first thing to be undertaken is therefore the correction of the lower consciousness by right thinking and practice, so that it may itself be converted into force to bring the sub-conscious mind into a state of splendour. This brings us to the state of super-consciousness. If the word super-consciousness is modified as super-subconsciousness I think it will be easier to understand its further effects. Anyhow, if by the Master's grace we have come up to it, another theme opens for us. We are in a way merged into it in order to bring to our view the aspects higher than this. The word `Higher' refers only to a rarefied state of it and in the same sense it is applied to the spiritual regions and spheres noted down in this connection. In short the various states of consciousness, one after the other, carry us along beyond the Trinity and even beyond Reality. (SDG-99,100)

We must feel ourselves connected with the Supreme Power every moment with an unbroken chain of thought during all our activities. It can be easily accomplished if we treat all our action and work to be a part of Divine duty, entrusted to us by the Great Master whom we are to serve as best as we can. Service and sacrifice are the two main instruments with which we build the temple of spirituality, love of course being the fundamental basis. Any kind of service, if done selflessly, is helpful. Service to fellow beings is service to God in the real sense, if it is not done out of any selfish motive. Whatever we do in our daily routine of work, is in relation with some of our fellow beings, be they our children, friends or relations. If we think that while doing a work we are really serving one or the other of the God's creatures and not our own purpose, we are all along following the path of service, although we are outwardly busy with our usual routine of work. Almost all our activities in life are connected with providing means of livelihood for our children and dear ones. So, if we treat them as children of God, who are entrusted to our care and whom we have to provide for and look after as if duty bound, we are then serving His children, and thereby God Himself. We shall thereby get rid of undue attachment too and shall thus remove one of the greatest obstacles from our path. The process, though easy and simple, will lead you also to constant thought of the Supreme Master in all your activities. If this thing gets rooted deep in your heart, every action of yours will then seem to be a duty merely for duty's sake, in accordance with the divine dictate without any selfish interest or personal attachment. Universal love, then becomes predominant and we begin to love every being of the God's creation without any feeling of attachment with it. It leads us to devotion and sacrifice. Devotion makes our passage smooth and creates a channel for the Godly current to flow into our heart. It removes dirt and refuse from our way and facilitates our march along the path. The refuse is really the effect of the conflicting ideas, which create disturbances and worries in our minds. By meditation we create a temporary lull in our mind and calmness prevails for the time during which we are in touch with the divine force. But meditation only at a certain fixed hour is not enough, for we are thus in touch with the sacred thought only for a while after which we have no idea of God whatsoever and are for most part of the day away from the path of service and devotion. This is the reason why often after years of practice we still find ourselves at the lowest level of spiritual attainment. What, in fact, we feel during meditation is only simplicity and calmness, if we are rightly guided by a capable master. But an aspirant is generally unable to understand it, for it is beyond his conception at the early stages. The effect thus being imperceptible he often complains that he feels nothing during mediation. This is chiefly due to the fact that he remains in touch with the divine force only for a few minutes of practice. Thus the real thing gained during meditation remains with him only for a while. On the other hand, there is a man who tries to retain the effect gained by meditation for the most part of the day, and abides in the same state for as long as he can. He is, in a way, in constant remembrance of God and his progress is easy and rapid.

Some people think that constant or even frequent remembrance of God is not practicable when a man in life is surrounded by numerous worries and anxieties caused by worldly attachment and responsibilities. But practice and experience will prove to them that it is a very easy process and can be followed by any and every one in spite of all worries and engagements only if they divert their attention towards God in the real sense. (BWS-253,254,255)

Now the question arises, how to arrive at that State {Surrender}? That one thing — `remembrance' — brings everything in its trail. If remembrance is there, take it for granted, the remembered one is close to you. Let closeness, in the trail of increasing heat of remembrance, be enhanced; and then behold what bliss and ecstasy follows, and also how quickly you reach There, with its help. When this thing has approached the limit, which constitutes the beginning, i.e., if, perchance, it has touched that plain, region or circle, be sure, the call bell at the door of the Beloved would have been pressed. When He has come to know that someone happens to be His real Seeker and Lover, then it would become a sure condition for His coming close to you, and for breaking the barrier that held you from entering the Home. Start a while, dear, and then you will know what this thing happens to be.

Once this attainment has set in, you would have achieved Godly attributes. Now having reached the attribute, say, you have come into the Sunshine. It has become clear that this light is from the Sun. Prior to it, we were aware of only our own attributes. Now your swimming has started in what lies just beyond God, i.e., just after it. Having come up to here we now get tidings of going still ahead. When remembrance has progressed to the extent that the awareness of remembrance itself is lost, then the form of remembrance gets changed, and this we know on moving beyond it. `One is unaware to the extent that he is aware'. (JISKO JITHNA HOSH HAI UTNA HI WAH BEHOSH HAI.) It will be premature to reveal it. The tidings of this, on arriving at that state, will come when one automatically starts trying to reach it, by oneself. (SDG-41,42,43)

Now, when that ultimate state of being is in view, it is but natural that by constantly looking at it one may finally close the vision altogether by the effect of the magnetic force radiating from it, and statelessness, the basic property of the Real, may begin to settle down. Mutual love between the two can exist only when the differentiation for this reason begins to give way, and a feeling of sameness begins to develop in its place. But you go on still and the sameness continues to develop. You get charged with the effect. The idea of His greatness is there in the background and nothing but remembrance alone remains now. A sense of sameness having been developed by the effect of remembrance, it begins to appear that He Himself is absorbed in our remembrance. This feeling having become permanent introduces the condition which Kabirdas has described as “Mera Ram Mujhe Bhaje, Tab payun bisram.”

“My mind can be at rest only when the Lord gets busy with the remembrance of me.”

This is a transcendent state of devotion. At this stage the lover himself becomes the beloved and this must necessarily be when the guru and the disciple are correlated in the real sense. As a matter of fact remembrance is almost akin to the vibration which had developed at the time of creation for the purpose of bringing existence into being. To get oneself merged in that primordial state of remembrance (the vibration) is not everybody's job. Only a rare personality may be capable of this. But that does not mean that others should not try for it.

One might be surprised to find that I interpret primordial vibrations as remembrance. It is because, as a rule, a very subtle idea comes first into the mind which later on develops into thought. Thus the latent Divine will to effect creation automatically developed into vibrations, in the form of thought. Thought and remembrance are closely similar in nature. Remembrance includes with it a kind of mild sensation which, in thought, exists in a latent state only. The sensation increases the force and stirs up vibrations throughout the body. Going beyond this sheath of sensation you arrive at the point of origin of remembrance, which may be taken as the base. Beyond that level it is inexplicable. One may perhaps feel something of it by way of extreme subtleness. I wish my associates to be gifted with capacity to acquire that state of subtleness. The same state of remembrance and vibrations exists at each succeeding stage but with difference in the degree of denseness which is very difficult to define. (SS-307,308,309,310,311)

Whatever act you do, do it in the thought “It is the Divine's command and therefore it is my duty to do so”, so that the state of remembrance should continue steadfast and one special benefit that accrues is that the creation of samskars (Impression) ceases. Retaining the remembrance of God at all times, engenders in us a deep attachment to the Divine and leads to the state in which love for Him develops and overflows. Gradually through this, devotion attains its full form. It is therefore very essential to adopt this procedure. (SDG-128)

Constant remembrance of God is, of course, a special feature in spirituality. The same I recommend to you to try, besides your usual practice. The method for cultivating constant remembrance is to think with firm conviction during your leisure hours, in office or at home, in the street or in the market, that God is pervading all over and everywhere and you are thinking of Him. Try to remain in the same thought as long as you can. (SS-139)

The goal of life is easily reached if we are devoted to it, having idea of our Master all the way through. There are different ways of remembering Him constantly. By devotion to the Highest, we make a channel from us to Him that serves as a path to Him. When the way is cleaned of all dirt and refuse, there will be no difficulty to tread on it. The path is cleaner in proportion to our devotion. You receive a push from the heart, while meditating on Him, to impel you on the way. The dirt and refuse are our conflicting ideas. While meditating, if you secure even a temporary lull, that means you have gone a step further on the path. You will find the conflicting ideas disappearing, when you are on your way to the path. When you acquire a state of permanency in your meditation, touching the innermost plane, the idea of the Ultimate or God becomes quite near you. (SDG-160,161)

Master's remembrance is an important factor in overcoming the distraction of thoughts, and it is indispensable for easy success. When remembrance is there, the remembered must also be there close by. This leads the abhyasi to a plane where he feels himself knocking at the doors of the Beloved. When the Beloved is convinced that it is a devoted seeker knocking at the door He will Himself come to the door to take him in. In that way the limitations that bar our passage break off and we find access up to Him. But we can have full understanding of it only when we have experienced it in a practical way. At this stage one begins to imbibe godly attributes. That means we have then come into the sunshine which comes down from the main Source. We have thus come up to the Source. We are now in the ocean of Infinity and our swimming commences. Everything is now gone and remembrance, having been transformed into the subtlest state of surrender supplemented by silent craving and dormant restlessness, is now the only means left to us. The state is completely devoid of charm or taste, but there is a peculiar attraction in it to the extent that one would not like to part with it even for a moment. For myself I shall never be prepared to barter it even for my life. It is however the beginning of Reality where even purity, peace and bliss are extinct. (SS-198,199,200)

We proceed on from quality to substance, and thence to its ultimate. For the practice of remembrance we therefore take up the quality and rest our thought upon it, meaning thereby to proceed up to the possessor of the quality, and then further beyond to its Ultimate. This is the natural course and highly effective too. (SS-272,273)

It is good that you do the puja for half an hour but it would be better if you do it for an hour. Constant remembrance shall help you to cross all stages. All the different stages and the various types of superconsciousness are unfolded thereby, and it connects you with Reality. (SS-516)

The way to practice constant remembrance which you are following is quite all right. The method which I had myself applied for the purpose would probably be considered a bit dull, but it was most pleasant to me and I derived the greatest benefit from it. I always tried to see the whole physical form of the Master in my vision, and during meditation I always meditated upon his form, placing it within my heart. When this practice gets matured, the next phase comes in automatically. That means that a stage, of dissolution or mergence, has been crossed. You complain against me for having bound you with etiquette. I think it is your own merit by the effect of which you have stopped fluttering about, and have put yourself within the bondage of love. But the objective shall be arrived at when this bondage too assumes its absolute state and even love seems to be lost. (SS-306)

God willing your doubts shall certainly vanish. But it is of course certain that none has up till now been able to answer every `why', nor is there any hope of it in the future. The light which you feel is the reflection of your own good thoughts, and of your deep feelings of love. Give up the idea that you have not so far progressed in meditation. Go on with it, maintaining constant remembrance as best as possible. It shall not be difficult for you since you are a man of devotion. You ask me to tell you about the natural state of mind, matter and spirit. What can I say when I do not feel even myself, nor am I a scientist to be able to build up on the basis of my knowledge. Herein the devotee, the prophet and the Lord do not come into cognition and the trinity vanishes altogether. What may I write then? I shall definitely see you in person soon. But so long as I am not there, you can keep me there as a guest in your heart. When I am actually there in person. I shall myself be the guest and the host as well. (SS-305)

A man can keep himself busy with divine thoughts every moment without offering any hindrance to his worldly activities. If one practices it so as to form this habit it becomes so easy and natural with him that he would not like to part with it even for a moment. I give you all a very helpful hint. Before taking up a certain work, think of Him for awhile in the sense that He himself is doing it. It is the simplest method and I should like you all to follow it in right earnest. (SS-425)

I wish every one of you to become contagious, in a sense, so as to cast a deep impression of your self wherever you go. The effect may flow out from you automatically like a contagion. You write, “Whomsoever I saw was enchanted; whomsoever I thought about has been attracted; whosoever saw me was converted”. When I am having such souls for our Mission, the Mission is sure to shine. (SS-60)

One should control one's freedom of action. The Ten Commandments are meant for this purpose only. (SS-22)

Abhyasi should have control over little things (Habits etc) of the daily routine. If not, how can they expect to have control / command over big things? (SS-22)

You have written that there should be some method to acquire complete control of this materiality or spirituality. When a factory is working the energy comes from the engine and rotates its every part. Now, if you want to control it and try to hold one wheel, the result will be that your hand will be crushed to pieces. You can never control it in that way. If you want to stop that machine, then get control over the source from where the energy is being supplied. Then the machine will stop. Now it is evident that in order to have control over the materiality, you should have control over spirituality (Consciousness), and all of us do the same thing. You already know the methods of acquiring control over the spirituality, for which the practice and satsangh are absolutely essential. Nevertheless, I mention something: in order to have control over spirituality, you have to enter that which is the cause of spirituality (Consciousness). Now, how to gain it? When we turn towards it in such a manner as to get charged by its purity and freshness, our environment will get changed, and naturalness will be created. And whatever you wish will begin to happen. Dear brother, go on floating. The source will definitely be reached. Or, if the inclination becomes so intense that the river itself pours itself into you, then there will no longer be the necessity for any abhyas. (SS-498,499)

There has been a great deal of controversy over the question of the existence of God, the Ultimate Reality. The real problem of my mind is not that of proving or disproving the existence of an Eternal Absolute but that of defining it in an adequate and satisfactory way. The factor of blind and enthusiastic faith, created and strengthened by individual miseries and cravings in different cultural contexts, has added more and more confusions. Consequently the man of reason and thought rightly feels disgusted at the very mention of the word ‘God’. (WU-10)

I believe that the controversy over the question of God is a fake one. It really arises due to misconceptions with which God has become loaded in course of the history of the various cultural groups of humanity. The need therefore is to give up the impulsive approach to the problem because it blurs the vision and thus impedes progress of man towards his goal. (WU-13)

You are always welcome to my humble cottage — a cottage which is so badly dilapidated that none perhaps would like to rest in it, even for a while, for fear of being drenched all over by the light shower from the Base leaking in all through. (SS-202,203)

The courage starts when confidence is there; and confidence is there when you have willed to reach the destination. (SDG-38)

What is the call of the present day? Nothing but the energy issuing forth from the centre. Either it should burn us or it should embrace us. That should be our thought if we really want our transformation, for which we should come forward like a warrior in the field to test our own bravery for the task. (SDG- 135)

If you want to taste the real nectar of life, come forward into the field with undaunted courage, not minding the ups and downs of fortune. That is the thing needed for our life, not charity and alms. (SS-248)

Firm resolve and dauntless courage are the essential features of a manly character. That is what is required for the final success. But my advice in this respect usually goes unheeded. It may perhaps be because of my insufficiency in literary knowledge which people generally value most in an accomplished soul. (SS-285,286)

Our theory is that man was perfect when he was first born. Hence it is evident that these knots have been formed by men alone, which are a hindrance for the view to be taken to the Source. His activity has formed a world within himself. The reason is that the Workman had sent us pure and crystal-clear. And it is the mark of the best workman. The responsibility for the dirt and dust which has come over is upon us alone. We have ourselves formed the sanskaras (impressions), which have become coverings upon coverings and succeeded in covering us up like the silkworm in the cocoon. Having come out of the Ocean of Reality we were Reality alone from top to toe. Now because our primary condition was like that, our vision could straight away see that without any obstruction, and it had the knowledge of That, the form of which can be considered as the Vedas. (SS-492,493)

For further reading please see SOUL, SANSKARAS.

One should develop craving for realization. (SS-349)

I would emphasize that Realisation is not at all difficult for those who have the real craving for it. If craving is there he will come on the true path by which Realisation can be achieved in a short time. The real craving of man keeps him in constant restlessness, and he works only to gain his real goal. While so many of us worship God and offer prayer as a routine, it is only to please our senses. In this sphere mental enjoyment is there; sense enjoyment is there and they are caught up by so many enjoyments which forbid them from peeping further into the life meant for Realisation. (SDG- 61)

An intense craving is therefore essential under all circumstances and for that meditation is an indispensable factor. If one gets firmly settled on it his problem may finally be solved. The easiest way to increase the intensity of craving is to take it up even in an artificial way if it is not actually present in the mind. In course of time, by constant practice, the artificial feeling will become true and genuine. (SS-425,426)

The beloved can make the lover crawl in any way she pleases. Even the crawling, too, the beloved teaches the lover. And the spirit of crawling also the lover receives from the beloved. Therefore the movement in which I set out, if it is correct, carries your own praise, and if it is wrong involves your own betrayal. If, now, you ponder over this with a comprehensive view, you shall comprehend that we have received this crawling from Him alone whose remembrance excites the devotee with extreme restlessness. (SS-316)

I may also reveal the reality about the creation. Before the creation came into effect there was only the latent motion around the Centre, and adjacent to it and in it was present the idea of creation (kshobh). You may call it motion, vibration, force or anything for your understanding. It was the ultimate cause of creation and of everything else necessary for it. When the time of creation came the idea, which lay hidden or sleeping in the latent motion, matured and churned up the whole motion and created a force or power which rushed out. The jerks concentrated the power or energy in the form I have expressed above as cells or the egg-like things. (BWS-88,89)

Before the time of creation the only thing in existence was the root cause and the whole universe as we see it today was merged in it in the subtlest form, everything losing its individual identity. Now, the centre, like the tiny seed of the tree, included within itself the whole of the universe in the subtlest form. It was thus the extremely abridged form of the same expanded manifestation as we see today. Thus the centre, the latent motions and the entire creation in the subtlest form all combined together as one unit, led to be the cause of creation when time came. (BWS-267)

Strictly speaking, it is we who have set up the creation by providing the material which formed its basis. In it the function of God was but nominal, except for the primary stroke of will which stirred up action (Kshobh). The actual root of all things in existence was matter which existed in essence-form, just in the same way as the root of all machinery is the iron ore under the earth. The stroke of will was full of high velocity, which is still there and shall continue till the end. In this respect the beginning and the end of creation are like the two extremities of the same velocity. The middle space comprising the real force was the main instrument for bringing into existence the entire structure of the universe. It possesses immense power and gives out shocks like those of an electric current. The middle portion serves as the centre. A little below there is the chief activating force which serves as the cause. There is also another point, where something like an animating force exists in proper moderation. I put it as only a few millimetres distance because of its being observed from a great distance. But if one takes a closer view of it after getting out of his body-limitations, the distance would then appear to him as unlimited. (SS-119,120)

“That there are particles pre-existing at the time of creation” mean particles of matter, since matter in its own form, being a subsequent creation, did not exist at that time. What existed then may better be termed as energy, and the word used here refers to the particles of energy which afterwards developed into matter by the action of Kshobh, or the Primary Stir. (SS-32)

Perfect calmness prevailed before creation came into action. Even power or force lay frozen at its origin. The time for the change however came. Motion got awakened and set things into action resulting in the formation of forms and shapes in accordance with the will of Nature. At the root of all this there was something which we might call as active force. But that too must have a base for itself without which it cannot have its action, and it was the Ultimate. Thus we come to the conclusion that Creation was the result of motion, and the motion was that of the Base. (SS-464,465)

When the time of creation came, preparations commenced, currents flowed out, vibrations intensified, formation of knots (granthis) started, momentum gathered, churning process set in and actions and reactions began and continued till objects began to assume individual forms. The process of creation thus came into full swing. Animate and inanimate objects began to come into existence. In course of time all the objects came to light and the universe was formed. (BWS-303)

The process of creation took about one hundred and twenty thousand years as revealed to me in a state of super Consciousness. The creation thus came into being and the heat caused by motion became the base for the formation of forms and shapes. It exists in us too and is the basis of the whole structure. If somehow we bring this heat to a state of moderation, it becomes almost identical with the original current. (SS-471)

To put an end to such questions, I will explain this mystery in a scientific way. God is the Centre wherefrom the energy starts. Energy becomes frozen if its utility is not there. So in order to maintain His existence, He sent out power which resulted in creation. (SDG-26)

For further reading please see MASTER EGG / CELL.

Education causes only an expansion of brain, whereas the most essential factor for the expansion of mind is culture which puts the channels of our thought and actions in order. Mere reading of books without a close study of the Heart's book is of no avail. (SS-517)

If an abhyasi proceeds with his own efforts, or if he neglects the master at a certain level, he forms a curvature and it itself becomes a knot, barring his further approach. It can be rectified only through the method of transmission. (SDG-52)

Please see PROBLEM OF LIFE.

Please see SADHANA CHATUSHTAYA

Now there remains only the problem of Realisation. Generally people take it to mean a mental vision of the physical form of Vishnu with four hands holding a conch, a discus, a mace and a lotus respectively. But in my opinion such a type of darshana is only the result of the grosser mentality of the worshipper, for the reason that his own subtler self appears to him in that form, because he had taken up that very form for meditation. In Raja Yoga the state of mind which develops by the effect of Sadhana is quite a different one. In that condition he feels the presence of a Divine Force everywhere and in all things, and that brings him into a state of ecstasy. Such is really the true state of darshana, or Divine vision. Let people peep into it and experience it for themselves.

The attainment of this state of darshana or vision does not mean perfection. It is only the first step towards the Divine. How much more we have to go on, and how many further states we have yet to pass through, cannot however be exactly determined. When our final aim is merging in Bhuma or the Ultimate, the state of darshana can by no means be taken as final. (SDG-78,79)

Please see VYAVAHARA

Really speaking everyone has to repay three debts. You are, however, repaying these debts. Brother, I would like to substitute the words ‘debt of the master' for ‘debt of the Rishis'(Rishi-Rina). I want to repay this debt, and it would be possible only when I can prepare a person just as my master has prepared me. But the repayment of even that is really in the hands of my master alone. (SS-222)

For further reading please see INDEBTED.

The idea of Guru as the Supreme Divine force is very helpful in spiritual pursuit. You depend upon his guidance thinking him to be a superhuman being.If you go on with your busy routine of life, dedicating everything to your Master, imagine what good it will bring to you in the long run. While doing a thing, think that you are not doing it for yourself, but for your Master, or rather think that your Master himself is doing it for himself. While at the breakfast table you must think that your Master is breaking his fast. When you go to the office, think that your Master is doing all this. While returning from the office, suppose you see an attractive dance on the way. Your eyes are caught by the charming appearance of the dancer. Your thoughts seem to be diverted for a while. Then also think that your Master and not you, is seeing the dance. You will at once lose curiosity for it, because your Master's power will begin to flow in to relieve you of the temptation. When you come back from office your children rejoice to see you after so many hours. You too enjoy their merriments and it is but natural. Your attention is, for a while, diverted towards them and you feel a bit away from the sacred thought. What you are to do then is to think that your Master within is himself enjoying and you shall be in touch with the same sacred thought again. If you are chatting with your friend, think that your Master, not you, is talking to him. While walking, think that your Master himself is walking. During meditation, if you entertain the idea that not you but your Master himself is meditating on his own form, it shall bring about excellent results. Similarly, you can adjust yourself in all your routine of work. If you cultivate this feeling and maintain the outlook that your Master is doing everything in your place, you shall not only be in constant remembrance all the while, but your action will cause no impression whatsoever and very soon you will cease making further Samskaras. The process, if earnestly followed, will constantly keep the Master's form in your vision and you will feel his presence within and all about. Though, in fact, The real Master is not merely his outward physical form, but his inner self, still it is almost impossible to ignore the form altogether. (BWS-255,256)

Often people ask me to infuse into them the Godly force or energy up to the highest degree all at once. To be frank I am always eager to do so, but to my regret I seldom find the necessary capacity in the abhyasi. The delay caused is only on account of that deficiency, and for that I cannot be blamed as a miser by any means. (SS-138)

It is a Hindu belief, and a correct one too, that when we first came into being we were complete, and we were all in close touch with the Almighty. As time went on degeneration set in with the result that we now find ourselves in the lower stratum of humanity. Who created these things within us? It is only we ourselves and nobody else. It is we who have undermined ourselves; it is we who have thrown ourselves into the gloomy dungeon, far far away from the Godly kingdom; it is we who have wrought this havoc within us, making thereby a network interwoven by the fibres of our wrong and vicious thoughts. (BWS-41,42)

People expect God to accede to their wishes for greatest peace and comforts. If He does not, they begin to accuse Him of undeserved neglect towards them, and begin to ignore Him altogether. The result is they remain ever faced with discontentment and dejection, and peace of mind is out of question for them. But this very condition sometimes develops to form a base for the diversion of their thoughts towards God — in certain cases of course — and creates in their mind faith in God. (SS-265)

Our will has grown terribly weak. In order to make it strong again we have only to connect it with that which has it in full vigour. That means that our lower centres which have grown weak should be connected with the higher centres which are actively strong. As a result, our lower centres will also become strong and powerful. In other words we have to deliver the lower centres to the charge of the higher centres but only after bringing them to fuller consciousness. (SS-68)

Constant remembrance is firstly that which you are doing. Secondly, when the brain gets tired, the remembrance of That will produce the same effect. The object is deliverance. (SS-377)

Inducement based on outward show of knowledge, eloquence or power, promotes blind faith, which in most cases leads to disastrous results. A conscientious man will never allow himself to be led away blindly into delusion by such false impositions which have no real significance in the spiritual field. (BWS-249)

For further reading please see BLIND FAITH

Often people expect me to look to their physical ailments and to apply my thought force for their cure. Not only this, they also induce me to take up cases of their friends and relations, and I, being over-courteous and obliging by nature, undertake them, not minding my own difficulties and exertion. When I happen to hear of the physical troubles of any of my associates I naturally get attentive for a while at least for their relief. But when anyone approaches me with a direct request for his cure I feel myself bound to help him to my best, not minding over-exertion and strain.

They are perhaps induced to demand from me this kind of service on the presumption of their excessive love and devotion towards me which emboldens them in their claims for worldly benefit. It may perhaps be for the very reason that gurus are generally advised to remain reserved with the disciples. As a matter of fact everybody in the world has to undergo sufferings. I too had, and even now have, a lot of them. During the lifetime of my great master, though I did inform him of my troubles, yet I never desired their removal in the least. It may have been due to want of devotion in me, which might have been lesser in comparison with that of my associates. Anyhow that continues even today and I continually receive demands of this nature from one quarter or the other. (SS-431,432)

As for myself, I have always been a dependent of my master, and I would accept subordination to that person under whose subordination my master orders me to remain. Through this dependency alone I have been able to develop such will power, which is but my master's gift, that I can prepare thousands of persons for spiritual training within a second. (SS-227)

Personally I am of the opinion that if we are deprived of all things necessary for the upkeep of worldly life, and in its place the inner life which is worth having is given to us, we are in no way the losers. (SS-291)

One of the essential things necessary for the achievement of negation is the growth of intense craving amounting to restless impatience, combined with sincere love and devotion. When the feeling of love is there in the heart, restlessness must come in by itself. The difference in degree may not be of much account in this respect since it may grow more and more in course of time. But what can be said of those who even get annoyed and irritated whenever a harsh or reprimanding word is used for them? That may be a clear indication of the fact that they do not like to free themselves from their egoistic feelings. It is just possible that they might be under the impression that to put them on the right path, and to give them higher approaches, forms a part of my duty towards them. It may be so to some extent, but then at the same time they must also bear in mind that they are to make themselves deserving for it. I feel concerned with everyone of you but only to the extent that it lies within the limits of my essential duties. I induce everyone to try for the nullification of self, but they do not care to take into view even its elementary steps, and I have to put up with it. I speak of it in very guarded words lest someone might get annoyed. (SS-168,169)

For further reading please see CRAVING.

Socrates says, ‘Knowledge is virtue', and by virtue he means to refer to desirelessness. That is, according to him, the essence of education. If by acquiring high education one comes up to that level, I think the purpose of education is served, and that is a spiritual stage. How can it be attained? The simple process for that would be constant remembrance. If the phrase, ‘With unbroken chain of thought' is added to it, the process would then become complete. (SS-314,315)

Desire can be stated as the fulfillment of which brings pleasure to the heart, while its nonfulfillment brings sorrow, misery and pain; and the enjoyer of it is you alone, and yourself alone the doer. (SS-293)

Our desires are the main cause of miseries. So the only solution of miseries is the curtailment of desires. Fewer the desires, lesser shall be our miseries. But to become desire less is another problem. Desires form a network, which we are entangled in. The more we try to get rid of it, tighter become the fibres of the net. The only way to free us from the entanglements is to divert our attention from them and fix our eyes on the very Real thing. If we cultivate a habit of remaining unmindful of them, they will soon begin to disappear from our view and consequently our miseries will be minimised. Reality alone will remain constantly before our eyes and everything else will lose its charm or significance. (BWS-198)

(1) Animal Plane, (2) Mental Plane, (3) Spiritual Plane. These are the kinds of desires. Desires are good as well as bad. Bad desires are connected with passions, sex, etc. Greed, etc., also can be included only in this type. In desires of the mental plane is hidden the secret of self aggrandizement, self-progress, self- ability, etc. When these things are carried on to the spiritual plane, one is reminded of his duty, and is worried about getting out of the snare. The tendency is diverted towards God-Realisation. It is the same tendency which was once connected with the animal-plane, but as duty is included in it, it would be wrong to call it desire. (SS-66)

A desire, when satisfied generally creates another to follow in its place. We are seldom free from them even for a moment. We see most of the things with an idea of having them. These desires mould our physical and mental actions and lead to the formation of Samskaras (impressions), adding thus more and more coverings to the soul. Fresh desires every moment and our efforts to satisfy them lead to continuous additions. Their impressions remain on our causal body so long as they are not wiped off through the process of 'Bhog'. (BWS-196)

You ask me how desires can be overcome. The only answer I have is, `Try to give yourself up to God like a dead man in the hands of the dresser'. But if you want me to prescribe some method for it I shall offer you a very simple method and it is to think your desires to be mine, not yours. I am glad to find in your heart light and nothing but light. Devotion as great as possible is necessary, and constant remembrance creates it in one's heart. (SS-102)

The disturbed state of mind is more often due to the tyranny of one's own heart and to a brooding nature. A habit, once formed and strengthened by the force of will, is usually most difficult to overcome. Sometimes it gradually drifts man down to the lowest level of degradation. Try to extricate yourself from it{disturbed state of mind} by taking refuge in the lap of one who is ever ready to take you in His embrace. No doubt, on occasions, you do feel inwardly inclined to it but then there is one thing wanting still, and it is a firm and desperate resolve. That is not very difficult. If undertaken in the right way it is perhaps the easiest. Almost every one is eager for it in some way or the other. To speak of myself, I would say that I never felt concerned with it, though to an outer view it may have been a mistake on my part, but this was due to my peculiar nature. I ever remained a blind devotee of Him whom I took to be my everything, and never bothered about what might be right or wrong. Every thing was absorbed in my thought of Him and Him alone. As for the worship of gods and deities, I never stood in need of them nor do I even now. I wanted to secure my approach up to Him, and my end similar to His. Nothing else did I crave for. God had no doubt brought me into existence and had bestowed me with powers and means to go on properly with everything, as it is with everybody. But the very things, having been spoiled by our wrong handling, have become impediments and serve for a veil between the master and the servant. Now all our best efforts for the approach end in a mere tiny chink at the surface of the veil. Going beyond remains forever out of the question. Now who may he be who goes beyond this chink? For me at least it was none but my master. Whom should I therefore be indebted to, to God or to my master? To me the answer is quite clear, and I owe every thing to my master alone. How is this debt to be paid off? The only recourse open to me is to serve you all as best as I can. I sincerely wish you all complete emancipation. But where there is the rose the thorn is also there. A seeker of roses is never afraid of thorns. Mahatma Gandhi is said to have once remarked that the way to salvation lies through jail. I too had once expressed a similar view in a letter to my master, that the path of spirituality lies over stony ground and through thorny bushes. I had once been in such a state of extreme trouble and restlessness that I wrote to my master that if such had been the case with any man of worldly interests, he would have preferred to commit suicide. But due to the over-powering influence of my master all this seemed to be pleasant to me. I chose a life of poverty, and the idea of having nothing but salt and bread was very charming to me. It is a matter of pity for me that none perhaps has so far offered me a chance to impart such a state to him. In one case alone I had once tried to force it upon him, but I had not gone far with it when I was directed from above to stop it. If I impart such a type of training to my associates, I think the gentle-minded amongst them will quietly slip away from me, while the rash-tempered may perhaps be driven to open opposition. In my case I was so much absorbed in my own thoughts at the time that I felt delighted in partaking of the remnants of the dog's meal, not to speak of a person of low caste or untouchable who is after all a human being. It is however a different thing that I never did have a chance for it. In my heart I felt no difference between myself and the dog. This was my condition at the time when I was full with internal troubles. I owe it to my master for having trained me like that continuously for about twenty one years. It was only after that period that I began to feel relieved, and the peace that I now enjoy is far greater in proportion to the amount of trouble I had at the time.

Further, during that time I was under the watchful control of my father who, having smelt my inclination towards the Divine, feared lest I should some day give up the home and the world for the sake of forest dwelling. For this reason a strict check was imposed on me, and I was not even allowed to go up to my master. It was only about ten times or so that I could have a physical approach to Him in all my life. But I did not feel it much since I had no time to spare for brooding over these unnecessary things. It was all due to the sense of feelinglessness which got developed in me through the kind Grace of my master. This is in fact the wonder of ‘Man-worship'. (SS-177,178,179,180,181)

He should not be led to the feeling of despondency which is a great obstacle on the path. The cause of despondency in the spiritual field seems to be that people generally think it to be the most difficult and intricate thing. What we have to gain is really a very simple thing within our easy reach. The difficult methods, so far applied for attaining this simple thing, have really made it complicated and intricate. An example will make the proposition clear. Suppose a needle falls on the ground and you want to pick it up, It will be very easy to do so with the help of your fingers. If however a crane (a machine used for lifting heavy weights) or some other complicated machinery is used for picking up the needle, it will be difficult to do so, and it is quite possible you may fail in your attempt. Exactly the same thing happens when you think of difficult and complicated methods for attaining the Reality which is very simple. People are really trying to pick up the needle with the help of a crane in the spiritual field. It is merely a misconception which, if wiped off, will remove despondency altogether. (BWS-99,100)

We should meet reverses with a brave heart and should never give way to the feeling of despondency which is the worst drawback and the deadliest poison to spiritual life. (BWS-209)

Religion is only a preliminary stage for preparing a man for his march on the path of freedom. When he has set his foot on the path, he is then beyond the limits of religion. The end of religion is the beginning of spirituality; the end of spirituality is the beginning of Reality and the end of Reality is the real Bliss. When that too is gone, we have reached the destination. That is the highest mark which is almost inexpressible in words. (BWS-179)

Our final destination is there where neither air nor light has any access. It is a perfectly lightless place without any motion or activity. People clamour so much about light which, as I have stated, is only a passing phase in the course of our journey to the Ultimate. It ends in toto as we arrive at the destination. Crying for the light is nothing short of a mad fantasy which displays its own colourfulness. Besides this one often feels a sort of pleasantness in that idea. But so long as the sense of pleasantness is there it is short of the mark. It is then only a reflection of maya though in a much refined state. I am however trying to take you all to that sphere of dreary desolateness which is beyond conception, and which is possibly the last limit of human approach. (SS-512,513)

People say that the crops now-a-days are not good, which means that God has now grown old, and so He does not remember certain things. But the people do not understand what confusion they have created in His work, with the power given by Him. Actions are proportionately continued. Now, our actions went against the Nature and created a mess in the environment, whereby our own throats are being cut. These things now require to be cleaned, which is being done to a certain extent and will be continued. It has all to be done by you people only, and unknowingly every saint does something. I have courage and by Master's grace there is nothing lacking. It will not require another second to do it. I have written all these things so that you people may also develop courage in yourselves. But I do not do this because those who have created all this mess by misuse of their powers may reap the fruit of their actions. Nature also wants the same thing. Destruction is bound to come, and it has started also, and these are the causes. (SS-300,301)

Signs are evident that the destruction of the undesirable elements in the world has already commenced. Such examples have occurred many a time before, during the period of the existence of this world. Rama's war against Ravana, Noah's flood, and the battle of Mahabharat are some of the many instances. Such a destruction is accomplished through various means. It may be through war or internal feud, through heavenly calamity such as volcanic upheaval or through similar other causes. The time is now ripe for its final phase and the world is rushing towards it with headlong speed. The action may come into full swing by the close of the present century but some of the events enumerated below may take a longer time to come into effect. (BWS-281,282)

We take up another point in the human body which is below the central region. It is the crude form of the Centre — the reactionary thing — I call it the destructive eye. Havoc can be wrought and the world can be brought to decay or utter destruction by its effect if thrown forth. I am not going to disclose its actual position as it has no connection with the main theme, nor am I allowed to disclose it. I have discussed completely, though in brief, every possible thing in this connection. I would now dwell a little more on this point too, to complete the chain.This destructive eye was kept open by Lord Krishna for eighteen days on the battle field during Mahabharat to the extent of destruction required at the time. It will be opened once again. Lord Krishna had come for the change. He saw the atmosphere growing poisonous due to the existing elements at the time. He ultimately contemplated the scheme of Mahabharat. He began to destroy those elements by his will-force twenty-four years before the actual incident took place. When the time of Mahabharat came, and the warriors were on the battle field, he opened his destructive eye at the spot. The signs are now again visible on the horizon, of course not so coarse as they were then; darkness is prevailing; poisonous elements have entered the cosmos; world is demanding change, for which duty has been assigned to somebody by Nature herself. (BWS-92,93,94)

It is said that if it is opened it could destroy the whole world in a moment. It is not connected with any of the above knots. This destructive eye, which is generally associated with Lord Shiva, is actually situated in the back portion of the head in the occipital prominence. (SS-389)

Saguna Brahman (determinate absolute) is also known as apara brahman. (WU-11)

Our swimming in the Infinite Ocean now starts, which brings us to the real life which comprises the influences of the ocean we are now swimming in. Now the silent motion which we have created in it started merging into it. In it we start expanding. In this way our laya avastha in it becomes durable and lasting. It is thus clear that the firmness of will and determination to reach the holy entity helped us to arrive at the destination, with the result that we got firmly established in the final state. How this most difficult problem was so easily solved by virtue of the correctness of our goal and the firmness of determination may not now be difficult to understand. Our intention to reach the goal promoted our efforts, and since the Ideal was the noblest, the interest for it went on increasing till it developed into a strong craving. Then we began to feel impatient for it. When we get into this habit, the tendencies of the mind are diverted towards it with full vigour. Thus we come to the conclusion that for the attainment of the objective we have to create in us intense longing or extreme impatience, which forces our passage on to it, just as the Latent Motion did at the time of creation. (BWS-146,147)

Please see AVATARA.

A true devotee is one who loves Him not for any favour or worldly interest but merely for love's sake. He always remains in a state of complete resignation to His will. He is perfectly contended with all that is bestowed upon him whether good or bad, joyful or unpleasant. Joy or sorrow is meaningless to him. Everything is a boon to him from his Beloved. Such complete resignation and unquestioning attitude in all matters is the highest form of devotion. (BWS-263)

Everyone is familiar with the principle of telegraphy. When one end is connected to electricity, the message is immediately carried over to the other end. Similar is the case with the devotee, who makes himself known to the Master by the current of his own power. Now by effect of devotion, that which is with the Master begins to flow towards the serf through the medium of the connecting link set up between the two. Gradually everything of the Master begins to flow into the serf. In the beginning the devotee (servant) had only conveyed his own cognizance to the Master but subsequently by the effect of devotion, the Master began to adopt nearness to him, which went on developing till the thought of actual communication began to pervade within him. When communion starts companionship follows. Divine revelations and Nature’s commands then begin to descend upon him and the first phase of initiation thus comes into effect. Now further on….It is mystery; one is speechless. Generally people think that devotion makes us slaves, but here the invertendo rule comes in again. Anyone who adopts this method reaches the Ultimate. The human envision never extended so far and the mystery remains sealed until now. (BWS-134,135)

Please see FUNCTIONARIES.

Please see FUNCTIONARIES.

Undue haste in pushing up an abhyasi on the path of progress must be avoided. My master also took precaution in this respect. He probably never did so in my case. However on the special occasion of his departure from this material world, he poured out to his disciples so much that could not be digested by them even during all this long period. This I discovered when I had my inner vision opened by His kind grace. Consequently all of it got absorbed into me, since none of the others possessed the capacity to digest it. (SS-383,384)

The world will soon realise that no nation on the surface of the earth can survive without spirituality as its base. The age of diplomacy and stratagem is now passing swiftly, and by the end of the present century remarkable changes are bound to come into being. Everyone must be prepared to gladly welcome what is destined to befall, and should come to the path of spirituality whereby alone his welfare can be assured. People have not given me a chance to serve them in this respect though I have always been serving them to some extent even without their knowledge. (SDG-84,85)

Sages have classified the disciples under two main heads, the Manamata and the Gurumata. The former are those who approach the Guru with some particular worldly end in view such as relief from worldly misery, desire for wealth, etc. They submit to him only so long as they are hopeful in the achievement of their desires. When they meet disappointment in this respect they are off. For such disciples the question of obedience or submission even does not arise, what to say of surrender. Gurumata disciples are those who obey the commands of the Master in all matters and try to submit to his will in all possible ways. (BWS-261)

Now, I will let you know the types of disciples also:

a) Selfish; (b) Fazli; (c) Ahli; (d) Devotee; (e) Murad.

Selfish disciples are those who want to gain their own ends. Suppose a person comes to know that Shri X is a Mahatma and a devotee of God, he will immediately rush to him with the idea that he would get material benefit by that contact. Such persons who are concerned with worldly matters do not do any work. They join the Satsangh to achieve their selfish ends. They get things done by means of flattery. After that they will creep away. If their work is not done, then also they turn their back. They have nothing to do with love and attachment. Fazli type are those who sit for meditation occasionally, if they are in a cheerful mood due to the pleasant atmosphere. They have no attachment of heart whatsoever. And Ahli are those in whom there are Sanskaras of higher type of worship, and who want to worship and want to continue it. Some among them may progress and reach the position of the devotee. Some, however, are such that they start from the very beginning with the condition of devotee, and a devotee is one who loves his Guru intensely. He always keeps himself internally connected with his Guru. Men of this type possess all those qualities that should be present in a disciple. From among these devotees, rarely one or two acquire the condition of a Murad. A ‘Murad' is one who has become the object of love of his Guru. In other words, the Guru's attention is always centered on him. He can also be called a beloved person and such people are rarely found. In these days ‘Murads' are seldom found and likewise Gurus also are rare. Revered Lalaji had written to me in one of his letters that in these days as many ‘Murids' are seen as the pores of the body, but ‘Murads' are very rare. (SS-448,449,450)

Discipline is the elementary step of surrender. If it is not possible to adhere to mental discipline in the beginning, one can take up at least the physical discipline to start with. After that if the teacher's capability is well-established upon the mind, and the pupil too is a sincere seeker of Reality, mental submission will begin to develop by itself. When he has set his foot on the lowest rung of the ladder the next one will be in his sight by itself. When the pursuit is taken up thus, love and devotion will begin to develop automatically, especially when one is convinced of the merits of the teacher. (SS-142,143)

The next important thing to be kept in mind is the moral discipline which every one must be very particular about. He must never do a thing which might bring a bad name to himself or to the sanstha he belongs to. His way of living and dealing with others should be simple, unassuming and cordial, inspired with a feeling of love and sympathy for others. This will be a source of satisfaction and peace to him as well. One should lead a simple and pious life absorbed in constant Divine Consciousness, discharging properly at the same time all his worldly responsibilities and duties. (SS-35,36)

I may just tell you an incident which happened during my recent illness. I was in the state of delirium. I transmitted with unique power and exactness to an abhyasi fully watching his condition and helped him to cross fifty eight points within a few minutes. I was transmitting to my other brothers of the Mission also. I answered to a few questions of abhyasis too — and, I was told after my recovery, that they were to their fullest satisfaction. It is not very difficult; clean your sub- conscious mind to grasp the sense of discipline and the thing is there. At the same time, mark the efficacy and infallibility of our system that the work of Mission did not suffer at all. (SDG-122,123)

But, so far, we reserve to ourselves the right of discretion and are, therefore, responsible for all our actions whether good or bad. At a higher stage of self - surrender such a discretionary power becomes almost extinct and a man does everything thinking it to be his Master's will. The question of right or wrong does not at all arise in his mind, or it becomes absolutely certain that by following his Master's will, he is doing the only right thing and he does nothing but the right, feeling it to be his Master's will. (BWS-262)

Some people talk of love while others complain of fear. To them, I have to say that fear and love both have the same centre. If we drag ourselves towards the world, things of fear begin to display their character and when we are towards the Divinity, Divinity plays in Divinity itself. So, both the things are remarkable because they belong to the same centre. But we should be wise enough to take the right thing and reject the wrong one. This will be for our own good. (SDG-68,69)

It is our sad tale that we do not even think of the Divinity in its real state because we have not yet created the environment of that type. We go backward to darkness instead of going face to face with light and we boast of it. So we remain far away from Reality. We do not want to listen even, if these things are brought to our view, because we have lost the power of discrimination, affected by the present environment, created by ungodly god-persons. (SDG-113)

It is essential for the abhyasi to keep away from methods and practices which, instead of eliminating grossness from his being, tend to increase it all the more. We must never keep ourselves rigidly fixed upon wrong traditional ways which do not seem to promise the desired results. Rather, we should adopt only those which may be helpful to us in our march towards subtleness. (SS-39)

One should be able to discriminate between good and bad. Having no discrimination is the characteristic of an inferior man. (SS-23)

We must take into account the factors that are helpful in this respect as also others that serve to impede our progress on the path. (SS-154)

For further reading please see WISDOM.

The Creation came into being. Immediately after the advent of Consciousness we became just like a weak patient who is given the tonic, as a result of which he starts more indulgence, and due to that indulgence again begins to suffer on the death-bed. There was nothing wrong in the tonic given, but the fault lay in its wrong and improper use, and the pain took such shape that the necessity of medicine began to be felt acutely. I say again that if there were no disease none would have remembered the health which was in the beginning. Only the patient can value health with regard. By getting liberation from this alone the symptoms of health are created. (SS-460)

We forget that pains and miseries are only the symptoms of a disease but the disease lies elsewhere. (BWS-189)

You are correct in your view that disinterestedness in Sadhana is due to the lack of love and devotion. But the problem is how to induce them to love God when there is a lot for them in the world to love and admire. They may perhaps come through inducement, but then only to give it up after a time. Here there is no charm, no pleasure, no enjoyment to capture their hearts, and to keep them bound within the fold. The only alternative for me would however be to take overall their responsibility upon myself, and to free them from all bindings, but that may be too much for me. If I take in some of my advanced associates for my help, they too shall thus be overburdened like myself. It is therefore necessary for every one to look to his own part of duty and to stick to it with sincerity. (SS-63,64)

One who is born is in tumult and disorder, because contradictions presented themselves the very moment he came into existence. Now one who attaches himself unduly to them is found to be held fast in their trammels. If you ask him to come out of it, he will only cry like one who clings to a tree saying that the tree does not leave him. Yudhistira had very correctly said in reply to the Yaksha's question that the strangest thing in the world is that people see others dying but never think that they will also have to taste death soon; but my answer to that question would have been that though people see their own disorder still they lie reposing on the unbalanced pillow. That is perhaps the strangest thing to me. (SS-413,414)

Diversion of thought is beyond the capacity of a common man, he should attach himself to some great personality who is himself firmly established in the highest plane beyond all possibilities of fall. The downward tendency of thought indicates that one has descended to a lower plane, assuming a grosser form. In such a case it is quite essential for him to get himself attached to one of his fellow beings with faith and devotion, so that his downward tendency may be mended by his influence. This will relieve him of all distracting thoughts. (BWS-152)

I may reveal to you that I have diverted your individual mind upwards i.e., towards God, as is the process usual under this system. You may possibly feel some of its reflection accidentally or when you look to it during meditation or at other times. God alone knows what I have been planning for you. When you come to me next, may God grant that I find you sufficiently advanced to enable me to make your relationship with me deeper and stronger. I am also preparing you for securing a closer connection with the main reservoir of Grace. (SS-502,503)

The Divine will to effect creation began to manifest itself. The thought of diversity which was opposed to that of unity became active, and began to acquire prominence. Activity sprang up. Both combining together increased the force, and action started. (SS-417,418)

Diversity is life. Had there been no diversity, what would life have meant? Now, how did it come about? The answer would be that we went on solidifying our thoughts to the extent that the real thing at the base got veiled within. The glamour and the glitter alone remained to view, with which we fell in love to the extent of getting intoxicated with it. When you became tipsy you went on spinning round like a top. You danced and felt delighted with it. Now please decide for yourself what part in the work-house of Nature did you play for your own making, which was exclusively your own responsibility. (SS-516)

Spirituality is a science concerning the power, which flows from the original repository and has the capacity, in the form of knots, both of creating and destroying. The sages in India have used the power of creation for the reformation of humanity. The destructive power too is found in such abundance that even the atom bomb is nothing in comparison. The yogi uses these things according to the divine command and his will power. At present too this power is being utilised and a new world is being created. (WU-1,2)

Our first and the foremost commandment relates to the proper observance of Sandhya and Upasana. By following it we begin to attain power which we have finally to attain naturally over a period of time. Another important point in this connection is that when the currents from the Ultimate (Zaat) Divine currents began to flow, the flow by itself got twisted creating a state of grossness which led to the formation of atoms(Anus) and sub-atoms (Paramanus) and many forms of elements that began to appear in their particular forms and shapes. The continuance of the flow created heat which was the very basis of life and which gave further stimulus to existence. But though the heat remained in existence, its force got diverted downwards. One may be at a loss to understand the real significance of the words ‘up’ and ‘down’. When we conceive of the highest, our thought takes into account the opposite view too, i.e., of the lowest. Besides, when we have sprung up from that which is the greatest and the best, the level next to it will naturally be called lower or lesser in comparison. This brings into our mind the idea of high and low. When the downward tendency begins to get diminished, the very same thing which had been continuously pouring heat into the particles helps to direct them upwards, wherefrom their existence had started, and the heat created by the effect of motion makes it lighter still. A lighter thing always tends to rise upwards or in other words it moves towards its source. Thus everything that comes into activity by the effect of the Divine flow tends to fly towards the Origin. Man has also inherited the same tendency, so, when his downward tendency is checked, the thought of reaching the Origin automatically revives in his heart. This is why he begins to feel inclined towards Sandhya and Upasana. (BWS-130,131)

The currents which descended from the origin began to grow thicker and grosser. Why? It is a very difficult point to explain. When a man jumps down from a great height he becomes almost half dead during the course of the fall. The reason is generally attributed to the gravitation of the earth. But I may say that the awareness of the downward fall diverts the heat of thought downwards and it begins to get out of him by the force of the push. The same is the case with the downward currents. Solidity implies grossness and it has no life. Now the divine currents being without life may not be generally appealing. But I may say that though all minerals, vegetables, and animals have come down from the Divine yet all of them are not said to be possessing life. But if they do at all it must be a form of dormant life. The same is the case with the Divine currents. But man associating them with his own karmas begins to get engrossed in them. (BWS-143,144)

I have a strong desire that our associates in different parts of the world may not have to look towards us for their spiritual benefit. So, I say that I do not make disciples but masters. I believe every country of the world should have its share in spirituality. There is spiritual awakening throughout the world. The communists will also adopt the same system in due course of time. Almost all of us have come to the peace which is the basis of spirituality. When the thing is started and will reach the whole world, it will take them to what is after peace. Thus far, we know what is before peace, but hardly a few persons know what is after peace. I feel that everyday my work is becoming easier because it is now the Divine dictate. (SDG-158)

Treat all actions and work to be a part of divine duty entrusted to us by the Great Master whom we have to serve as best as we can. This keeps us in Divine Consciousness all throughout. The philosophy involved in it starts from materiality and ends in the final state we all have to arrive at. (SS-74)

Please see MIND REGION.

Everybody knows about the two eyes possessed by man. But scientists say that there is an eye-shaped knot in the forehead of man which is connected with divine sight, and which is known as the third eye of man. Whatever information about it could be gathered through physical dissection of the human body does not give the complete idea. The correct knowledge of the same could be obtained only through yoga. (SS-385,386)

Now I am putting before the readers my own observation and experience through yoga about this divine eye. In this knot which is called the Pineal eye, three colours are observed. The front portion is bright and its composition appears like sandy grains. This outward portion is the seat of the intellect. The part behind it, that is the middle portion, is of a dark violet colour. The hind most portion has a reddish colour and this is the seat of Divine Intelligence. In yogic practice, this outward bright portion opens up first of all. When a person obtains complete entry into it, then the middle portion starts opening up, and it brightens up, but in that brightness a shade of violet colour definitely remains. At last when the turn of the opening of the final portion comes, that also becomes brighter. A yogi who attains all these conditions is considered to be a yogi of high calibre. As one proceeds further, both these colours are gone and only one condition, that is brightness, remains. This place is connected with the planet Venus and whosoever attains control over it obtains full mastery over the planet Venus. This knot has no relation with the spinal cord, but is connected with the right side of the heart. When this place open up fully and all the chakras under it are purified, then the start of Divine Wisdom begins. That is why, in yoga, this place has been called as the place of Wisdom. A little further from this place there is another point. When that becomes active, the experience of the internal things becomes very effective. This means one can feel or know even the good or bad thoughts floating in the atmosphere. This place is also helpful in knowing the internal spiritual condition of others. Its colour is brownish. After reaching this place our intellectual exercise stops and the field of spirituality starts. Once complete merger is obtained in this, its brownish colour disappears and this place also becomes a little brighter. The knot after this has no colour. We may call it a little more white mixed with a little grayish colour or, in other words, neither light nor dark. With the help of this we can obtain the knowledge of those incidents which take place in subtle form in the brahmanda region before they happen in the physical world. But this becomes possible only when we have obtained full mastery over this condition. (SS-387,388,389)

We must all join hands in making the best of the opportunity that has so fortunately fallen to our lot this day, though complete success is no doubt destined for him alone whom God has ordained. But the labour never goes in vain. It brings forth its own fruits to set the Divine flow in motion. But persistent labour often becomes a difficult job for many. The reason is simply a lack of interest and craving. Some of them make their own self a sort of showroom; others convert their hearts into a caravan sarai to admit all passers by. (SS-109)

In short the help of the Master, who has himself travelled the entire distance and has developed in himself the Divine force, is therefore of immense value. It is then alone that the Divine force begins to flow into the abhyasi from the Divine centres. (SDG-99)

“One can directly be in touch with the Centre even as a human being, provided this physical system is purified by the highest Consciousness or Centre itself”. I think this point arises in connection with my views expressed elsewhere. The method to attain the highest state is also given therein. This is undoubtedly one of the most peculiar features of my master's teaching. Perfect purity is no doubt essential for attainment of this most sublime state, yet the capacity for it is a Divine gift.

As for the metaphysics dealt with in the book I may add that since I had no definite intention to take up this subject, there is no systematic exposition of it in the book. Whatever exists there is only in the form of scattered references directly related with the topics under discussion. (SS-396,397)

I have a keen desire to pull up everyone near-most to the Centre, and to start his swimming in the region, unfolding the point which might help them to secure mastery over nature so as to work with it. But that is purely a Divine gift, destined only for him whom He wills. (SS-112)

As long as the abhyasi is not getting the Grace direct, the teacher diverts the Grace which is coming directly upon himself to the abhyasi. (SDG-59)

The inflow of Divine Grace is possible through the medium of the Master alone. Thus the real thing to be invoked by an Abhyasi is Divine Grace coming to him through the Master. Self-effort (Abhyas) is just the means for making one's self deserving of Grace. (SDG-20)

As a matter of fact what we really stand in need of for our ultimate purpose is only Divine grace. But owing to one's inner complexities, it is almost beyond the capacity of a sadhaka to have it by himself. For that reason master's help is indispensable. In earlier stages Divine grace flows into the abhyasi only through the medium of the master. As such it is often interpreted as master's grace. Whether it comes through the master's medium or direct it is the same Divine grace in both the cases. So long as the abhyasi is incapable of having it direct, it rests on the master to bless him with it. When he has developed the capacity to draw it direct, the master's job is practically over, though even then he has to keep a watchful eye on him for the sake of safeguard. This is in fact the real function of a true master. (SS-187,188)

It also happens sometimes that an abhyasi receives grace direct. But it is mostly so when the master with whom he has connected all the channels of his heart gets induced to it by the effect of the jerk offered by the abhyasi’s thought. The jerk comes by itself through the effect of the love and devotion he bears for his master. If an abhyasi gets completely merged in the master, everything coming to the master gets automatically transferred to the abhyasi. The merging in the master is therefore of highest value, and the most effective means for attaining it is negation. (SS-338)

In answer to your question as to whether Divine grace is the same creative force which brought the universe into being, or something of a lower order, or whether it is something like ether or any other like thing, I may say that if it is exclusively the creative force how shall one account for the dissolution? Is there some other force for that? In this way, are there two forces at work? I do not think so. If however we take it to be only the creative force as you say, we must then go on growing and increasing every moment. What will be the result in that case? We shall all along be in diversity and the very idea of Unity will be quite out of our view. I fail to understand what difficulty faces you if you take it to be something of highest value and greatly advantageous to you for your ultimate purpose.

It is definite that everyone gets a share of it in proportion to his capacity and worth. (SS-465,466)

You request me to make you mine, and to take you to be mine alone. I am trying to do that very thing so that you may become actually mine, though I am already yours. It is to say that you wish to experience that which is the very end of every activity. It is just as if a child were to say, “Let me first understand the thoughts of Milton or Shakespeare and afterwards I shall try to learn the alphabet”, or for an abhyasi to say, “Let me first realise God then I shall start worshipping Him”. When the very thing you seek comes to you, why should you then worship at all?

In accordance with your own way of thinking you may be right in saying, “Unless I have the real experience I cannot be said to have full conviction”. For this, please create in yourself the things required for the actual experience of that which you mean to seek. No doubt you believe in Divine grace, but that kind of shallow belief cannot serve the purpose, nor can it even be called grace at all. I consider it as Divine grace if one gets under the charge of a perfect master. However it depends upon your grace to set him into action for your own self. I shall however request you to watch and see whether His grace has already come into action or not. If without sufficient abhyas you try to draw His will towards yourself, it shall then be your own will that shall begin working in you, and thereby you will promote in yourself nothing but leaps of fancies and crowding thoughts. This condition shall be presenting to your view only an effigy of spirituality. You say that when you experience a condition which promotes peace you conclude it to be the effect of my working. What can I say to it? Just watch and contemplate over it, linking your mind with the thought, then alone may it be possible to understand. (SS-342,343,344)

That is no point for dejection; anyway, but Divine help happens to fall to the lot of human being of right sort of courage alone. As such, adopt the purpose of life and path of its realisation ; and move on and on until the purpose be fulfilled, holding on to the promise that whoever moves one step towards it, the goal advances ten steps towards that one. The experience of all this is a matter of fact, but only for the one, who may have faith in that Divine assurance, and keeping stead fast to it may continue marching on. Amen! (SDG-174)

Some may however sit by me only to have their mind at rest for a while. Even this may be worthwhile to me to some extent, for I may thereby be offering them some comfort for a while at least. But that alone is not enough. There may also be some who like to associate with me on the basis of fellow-feeling and friendship, not of course taking into account anything of spirituality. This also may not be too little for me, because I greatly rejoice and feel refreshed when I find any one bearing in his heart love for me. But why after all should anyone bother about it for my sake when there is a lot for him in the world to love and like? He alone who is himself lost, or at least like to be lost, or is even willing to lose all, may perhaps be inclined towards me. My tendency of mind is somewhat peculiar. Having lost myself in toto, I now like others to trace me out. I believe a wise man will never come up for it. That may be the reason why I fail to excite emotion in the heart of others because in me that too is lost like my own being. When that is the case, what else then remains in me for a clue to help them to trace me out? The idea will be more clear if one develops a similar type of Divine Intoxication. (SS-143,144)

Your love has made me so spell-bound that every letter of yours is highly heartening to me. I believe you must also be feeling the same condition on receiving my letter. In this sense both of us are much alike to each other. Therefore if I feel the intoxication of love, you too must be feeling the effects of drunkenness. You say that you do not feel anything. Now tell me whether I too do not come into your Consciousness. If so I shall not count it as too little. You entreat me to save you from this mire. (SS-317,318)

Now a new chapter opens in the web of life. The effect of our deep devotion begins to resound in a way, that we feel the Ultimate is remembering us. That is the justice of Divinity. When you have played your part fully well, the Ultimate cannot fall short in playing His part. That is only a beginning of the higher sort of spirituality. As a result of it, our senses become summarised to have their own share in the Being. This is my experience. (SDG-29)

There have been numerous saints, sages and teachers in the world who did something or the other for the upliftment of the people. They spread the light among people in general but they were all like candles lighted up at times at particular places to give light to the people near about. They did good to the people who thereby improved spiritually. But the Divine lamp gets lit to light up the whole world at one time on rare occasions only, when God so ordains it.

It has already come down and is aglow all around, but few seem to be really eager for it. The enshrouding darkness has completely engulfed the world so heavily that the glimmer of this Divine Light is yet beyond their view. This is a natural phenomenon which has come into action several times before in the period of the world's existence. Whenever evil reaches its climax, some such Divine Soul does come down into the world to dispel the clouds of darkness and to spread light all through.

The Light is already lit. Only devoted hearts are required to gain it and be profited. Do you expect a repetition of such an occasion in the near future? Can such a Personality come down again and again? Can you match it with any of the personalities who had come down previously for a similar purpose? Was such a one in existence in the form of an incarnation? Certainly not. The capacities and the capabilities of every such being differed in accordance with the conditions at the time. This is one of the rarest occasions, for such is the Divine Will. The Personality now come down for Nature's work surpasses all previous ones in respect of potentiality and the scope of Nature's work entrusted to him. The world of today is in need of such a personality. It was Nature's demand and so it has come into being. But few seem to be coming forward to avail of it in full, though for His own part He is ever for giving you all the highest life. Let God's Will be done. This may be a surprising disclosure. From amongst all the saints and sages of eminence of the past it is only my special privilege to have one of mine in that capacity, for which some of the credit may go to me as well. (SS-105,106,107)

The Divine Lamp gets lit to light up the whole world at one time, on rare occasions, when God so ordains it. It has already come down and is aglow all around. Only devoted hearts are required to gain it and be profited. Nature with her hands outstretched, is eager today to take you in her lap. Divine grace is flowing with full force. Such a time as it is today may not be repeated again during the course of thousands of years. Even a little sacrifice today may count much in bringing forth the greatest result. May all be up with at least as much of sacrifice as might enable them to get up to the shore of infinite ocean where they might be able to breathe in the cool refreshing air of the Divine. It is your good fortune that along side, his primary function, the Divine personality in existence today in this unhappy world, and working for the change from the end of the year 1944, is also devoting himself to your spiritual training. Those who do not take these promising features into account may have subsequently to lament for the loss when He is gone from this material world. (SS-123,124)

Please see BHAVAS.

This is all due to the Infinite grace of the Divine Personality in existence today in this unhappy world. Do you expect a repetition of the time in the near future? Shall such easy approaches up to the farthest limit ever be possible at a mere glance as it is today? It may however be your good fortune that alongside with his primary function related with Nature's work he is also devoting himself to your spiritual training. Those who do not take these promising features into account may have subsequently to lament for the loss when he is gone from this material world. (SS-108)

Those who miss it now may not have it again for ages, until the time of the advent of the next Divine Personality into the world. That may perhaps be the time when liberation or realisation may again be easy. But it may not even then be up to the extent it is today, because only the constructive programme and not the destructive one may then be in force. (SS-107)

For further reading please see DIVINE LAMP.

According to the great teachings of my Guru, every pore of the body has its own centre of energy, and is itself a continent. Whatever is in the Universe with its planetary system is found there in it. They all must come to their state of full awakening. I sincerely pray that all my associates may come to that stage, and that God may give me a chance to render such service. It is a moment's work for my master, and for him alone. But who is prepared to grasp such power at a glance? I am trying and trying that my associates may have the capacity to bear this Divine Power. So we adhere to the process of gradual advancement. (SS-398)

Please see DARSHANA.

People do not know the value of spirituality, because such things are not infused in them by the society or parents. However, the present-day circumstances will mould them to come under the banner of spirituality. We should try to give them real peace; that is our duty and our business. A time will come when they will be forced to come on the proper path by Nature Herself. It will be for their own good.

God has created the world so that every flower may grow in its right standard. But the lashes of time have made it forget the purpose of God. (SDG-35,36)

I believe, things will change if humanity is to rise — and humanity has to rise — whether it may be by the lash of time or by experience which will take sometime. (SDG-113)

For further reading please see SPIRITUAL DESTINY.

Dear Brother, you have written correctly that you are unable to understand the reality of a matter. If life is breathed into a doll of sugar, it cannot understand its reality. The meaning is that having continuously lived in matter we have lost our own matter, i.e. Reality. This alone is the hindrance. Nature really does not want to keep anything in mystery from the devotee, because mystery can be called as complicated, and where ever there is complexity it can be called nothing but maya. Nature is an open book. But we have inverted our vision to such an extent that we never look to it. And dear brother, to put it crudely, it can be said that our skill has become topsy-turvy. Reality is manifested when we stand opposite to it. That is, if we think of matter, we creep towards spirit also. Then we can have some idea of the Reality by weighing both. Now, I must rather expose the scientists, of course without including you in the class. People have told me, or the thought has come to me, that the scientists have worked to such an extent as to make a slave of the power of matter of man. Now, what can be further than this from the aim of yoga, which is to have command over Nature? But, dear brother, even the ordinary circus people have shown wonderful feats by controlling a wild beast like a tiger. The things of science can be overcome by other neutralising things, but it is not at all possible to overcome this ferocious quality by any acid. Hence, this circus artist is far superior to the scientist. Dear Brother, it is due to the development of the human brain that control can be had over the power of matter, but the work, or the development of the spiritual brain, is something else where the energy of matter does not work. This has got Divine Wisdom, whereas that has got human wisdom. (SS-494,495)

It often happens that a person occasionally, or as a habit, feels the charging of rage in the mind and he goes to the master who prescribes a certain method to eradicate it. My Revered Master has, in his notes, written that prescribing the method for certain mental ailments out of avowed authority is not good. He should prescribe that method which a great saint might have prescribed in such cases with successful results. The method will, therefore, be correct because the evidence is there. Of course, if the Divine wisdom has been awakened in a Master, then whatever he prescribes will be perfectly correct. (SDG-52,53)

After crossing the Vishuddhi Chakra sphere our path is straightened since we get filled up with power and the process of divinisation commences. By divinisation I mean that all senses and faculties are harmonized, assuming their original state, and are merged in the Real. The final state of divinisation comes when every atom of the body becomes one with the Real state — the Ultimate. (SS-475,476)

What is the way of doing it? What should a grown-up child do for himself, and how should he be helped to bring about the natural state which is divine? The child should mould himself in such a way that the formation of channels may be stopped. The people will generally prescribe the remedy, to give him proper understanding for it. Of course, it counts. But when the people themselves are suffering from the same malady they cannot cure him, unless the very understanding given to him has got the purity of thought, in other words his words are charged with the power of doing what he wants.

That is, first of all, the teacher should destroy the old edifice, then erect a new edifice without bricks and mortar. This is the help that the grown-up child should be given under such surroundings. Now comes the work of Sahaj Marg — as the preceptors do. The cells of the brain are the treasurehouse for each type of thinking and they have their nucleus in the middle. They draw the actual impressions formed in the centre, so that the channels or off-shoots working may not get the food for their growth. This is the natural effect when we touch the centre. After it, what have we to do? Channels are not there but some wetness is there because the water of thought has flown in for a certain length of time. Forthat, the remedy is the same. Instead of harmonising them, break up the channels and level the ground.

After this, something else happens. When these impressions enter the centre, they produce a sort of electricity to keep themselves up. Of course thought is there and the habit of welcoming such thoughts is also there, of which the child or the individual is the doer. Now, that welcoming attitude of the centre should also be destroyed. When it is done, all the walls of the palace get collapsed. Now comes the turn of Divinity because the ground is prepared for its working. When everything is destroyed, the people may think what will come after Nothing but purity, which has been defined as Reality.

A new chapter opens now under Sahaj Marg and that is divinisation of the system to remove the devilisation of it. We have to work this thing on every centre of the Being. People will laugh at me if I say that work continues in every atom of the body. In brief, I have given the process we adopt and Sahaj Marg can alone claim to bring about such Personality. (SDG-45,46)

The routine practice of meditation really aims at removing immoderation there from by the action of our will so as to keep up the balance. Thus the humanity in us begins to get transformed into divinity. That is in fact the exact sense conveyed by the term divinisation of man. This having been done, the parallelity disappears and both – Divinity and humanity – become almost one. Humanity, however, can never become totally extinct so long as one has his body with him. Thus by the effect of meditation under the system of Sahaj Marg, we go on reducing the intensity of the force working along the line of humanity. Divinity thus begins to gain ground, and parallelity begins to diminish. (WU-39)

For further reading please see PARALLELISM.

Please see PARALLELISM.

Whatever comes into action is always in accordance with the will of God who is the actual doer. The difficulty arises when we link it with our own will or action, thinking it to be the result of our efforts. We rejoice at success and feel aggrieved at failure merely for that reason. This is the only thing which serves to keep us in bondage. The absence of this egoistic feeling means the advent of real potent vigour. How can this be achieved? Only by linking the self with the great power of the Divine. Doing so, we go on covering stage after stage and we get closer and closer to Him. It is a pity to find only a few persons trying to link themselves with the Supreme, not to speak of achieving complete negation. For that the only path is that of surrender, though it is a pretty hard task especially for those who are overloaded with their own weight. (SS-141,142)

For further reading please see GITA.

The dogmas will do you no good. They will attach you to their own narrow sphere, which is not fit to be looked into. When you begin to embrace the Reality, it echoes towards you also. That is the clue that you are on the path. Develop it further so that you test the tasteof the thing. Generally, it has been our habit to talk about the substance, but not to grasp it. Grasping can only be done if you become all of Him. The scriptures will give you the clue to Reality but you will have to proceed yourself. It is very easy to talk about the creation but as to what part we have to play in it remains always silent. They look to others and blame that they are not doing their duty well, but they do not peep into themselves to realise what they have to do to others. They are mostly prepared to blame the Divinity as to why there are so many miseries and troubles in the world. They do not think what part they have played for the good of the world. They never think that they are spoiling the world themselves, and are creating complexities in the real flow of Nature. The thinking has become so rough that they always add their own impure thoughts in the span of Nature. Complexities after complexities are there and it is the creation of the human brain. They are responsible for these things because mind developed after the Energy descended from its Centre for the formation of the world. Along side the mind, wrong thinking also developed, but they hold God responsible for all these miseries, pangs and sufferings of the world. So, they must destroy their own creation so that world may become again glittering and shining. The process they should seek, which may be the subtlest for the Subtlest and that can be `Yoga' alone. Our system which we call `Sahaj Marg', stands for it. (SDG-149,150)

We should not weaken ourselves by thinking of past karmas. We should always try to attempt the highest in order to make the future bright. It is very difficult to have all favourable circumstances in this worldly life. What we are to do is to adjust ourselves to the conditions as best as we can, and to utilise them to our greatest advantage. Constant remembrance will greatly help you in such cases also. The domestic problem is acute everywhere, but we have to put up with it somehow. (SS-140,141)

Whosoever comes here goes on doubting only, and keeps on judging it by making his ability the tool of testing its heat and cold. As there is neither heat nor cold here, they then start to take work from their imagination and arrive at some conclusion or other. As they enter with doubt, the same thing takes them to undependable conclusions. Few are found who can tell the truth, and there are many who represent falsehood as reality. (SS-299)

We must try to dedicate ourselves, as we may be, to the remembrance of God, abiding by His commands, which are almost the same for every one. They comprise the essential features of one's normal duties. (SS-287)

Many associates write to me that they are trying hard to raise themselves from the mire of thoughts and emotions. It is of course, the duty of the abhyasi and he is awakened to that state and work starts in that colour. (SDG-124)

If we divert our attention towards God and feel realization as the primary object of life, naturally we shall begin to look upon it as the first and the foremost thing in comparison to everything else in the world. It does not mean that we should become unmindful of our worldly responsibilities and neglect our duty in that respect, causing trouble and misery to those depending upon us for support. We must remain alive to our sense of duty to them as much as to God but without any undue attachment. For this, we must snatch a few minutes from our hours of rest (preferably at bed-time) and pray to God with a sincere heart for His guidance and support on the path of duty. If we do it regularly with a heart full of love and devotion, the prayer shall never go unheard.

When we thus get awakened to the sense of duty and the idea of God becomes prominent in our hearts, we begin to treat realization as the primary object of life. Naturally our craving for it begins to grow stronger and we are thus led to frequent remembrance of God during our routine of daily work in spite of all our engagements and worries. Diversion from the path of duty is in fact not due to circumstances or outside engagements, but only due to the misdirected activities of the indisciplined mind. Mere consciousness of God cures many of the evils of the mind and removes difficulties from our path. We have thus to become conscious of God for the most part of the day during all our worldly activities. (BWS-251,252)

The thought of the betterment and progress of the disciple is, no doubt, the uppermost in the heart of the master for which he exerts himself as far as possible but that does not mean that we may remain idle doing nothing ourselves and leave our share of work too upon him. We must, as our duty, try our utmost to save him from unnecessary exertion on our account in as much as we can do ourselves for our advancement and should in no case neglect our part of the duty. (BWS-241,242)

Duty is the carrying out of the commandment with non- attachment with the motive. Mohammed Ghazni had a slave named Ayaz whom he loved very much. The other courtiers did not like this behaviour of the King. Someone asked the King, “Why do you love Ayaz so much?” After some time the King asked every one of the courtiers to smash down a very costly tree of diamonds which he had brought from India, and which was hung from the ceiling of the court-hall. But none of his courtiers touched it. Then the King called Ayaz and commanded him to break down the diamond tree. Ayaz obeyed the command immediately and smashed it to pieces. The King told the courtiers, “Only because of this I love Ayaz. He considered it his duty to obey my command, and never bothered about the profit or loss.” Therefore duty cannot be called as desire. (SS-293,294)

What wrong can there be if I advise you not to take anyone into your Consciousness in the sense of a brother, son or daughter, but to go on with your duty with due regard to the position and personality of each? If a thirsty man takes water without an idea of its being water, shall it not quench his thirst? One must actually live up to what he thinks or talks about. (SS-96)

Please see FOMENT.

I was thinking in my leisure time how nice it would be if somehow a process is known by which man, abandoning his animal qualities, becomes man in the real sense. When I looked all around in myself, as well as in creation, I saw two dynamos — one, the dynamo of individual creation, and the other the dynamo of the universal creation. I have left the second dynamo untouched at present as I know that only the special personality has the power to make use of it. There is also the fear that every ordinary Mahatma cannot even think of this. There are two or three persons in our samstha at present who can use it. But I do not want to give them any clue in the matter as I have to give them special power to stay there, lest this life should become merged with that.

Now I take up the dynamo of individual creation. I have been able to solve this by my master's grace. He has given a solution which is very good; and whatever I have thought over it is also correct. My master has also accepted it. There is no danger in this solution. It is a very effective tool. The experimenter has to be very alert. I have taken up two cases for observation. But it is to be seen whether only one experiment is enough for the whole life time, or they have to be repeated several times after a certain interval. Those to whom I have transmitted are showing signs of change, but what sort of change it would be can be found out only when the thing is in view. This process can be called as the ‘nuclear method'. (SS-504,505)

None seems to bring forth the happy tidings of higher ascent by dint of self-effort. For the most part I have myself to do everything for them; to put them on the path; to inspire them with the grace; to clean their system; to push them along and fix them up on higher levels. What may all this be due to? It may be because of my excessive eagerness to see them all at the highest in the shortest possible time. Under the influence of this feeling I always feed them spiritually much beyond their capacity, even up to the limit of loss of appetite, with the result that further craving gets subsided for a time. But together with all that, the want of due interest and lack of earnestness on the part of the abhyasi cannot be denied. (SS-202)

Some of the obstacles on the path are exclusively those which have been created by your own misdirected actions. But if you are sincerely attentive to your ideal these things are sure to melt away automatically. I may also be helpful to you in this respect provided you impel me to it by the force of your sincere earnestness. (SS-260)

But since I am not very learned, I may possibly be misunderstanding the real meaning of ‘Education'. It was in the state of ignorance that I was born, and I am more so now because when I opened the book of my heart for the purpose of study, I found in it only one word, ‘Ignorance'. (SS-517)

The Mind region which lies next to the region of Heart is the sphere of ego, which having been crossed brings one to the level where ego assumes a rarefied state. Further on as one enters into the Central region, ego is transformed into identity. At early stages this identity is of a grosser type, but as one proceeds on through the successive rings in the region it goes on growing finer and finer till it assumes its absolute state, which might well be presumed to be almost an extinction of ego. (SS-379)

There may have been elevated souls who might have gone beyond the sphere of maya, but hardly one who could have shattered all the eleven Coverings of ego. Most of them could not have relieved themselves from even the grosser ones, not to speak of the finer and the finest. To be completely free from ego is however an impossibility, for there is necessity to keep up a nominal difference between God and man. As a matter of fact that is the only veil that keeps man apart from God. This veil though cruder and denser at lower levels goes on growing finer and subtler as one advances through the regions, till finally it becomes almost nominal. This final stage may fairly be taken as the mark of completion where one may be taken to have merged with the Infinite or secured oneness with the Absolute. But such a one, though rare indeed, may perhaps come into existence in the course of ages, and that too only when Nature demands his presence on earth for the accomplishment of her work. My only purpose in writing this to you is to induce you to try for the attainment of that last point of ego-Consciousness where the very existence is reduced to almost non-entity. (SS-381,382)

People are hunting after egoism and they become prey to it. It appears either in the form of solid body or in the form of its final state or onwards. This is an impediment in realizing God. It starts from the region of heart and loses its density in solid form after the region is crossed. In other words subjectiveness abandons him and mine-ness (i.e., speaking of the body as mine) forsakes him after the heart region is crossed and he has entered the mind region of God. It is a fine state of egoism in this region, rather it is the refined form. But the defect is after all a defect. When it comes to the mind region where it resides, its force increases because you go with it and receive power from the motion appearing in the form of vibrations. Now if your goal is just what it really ought to be, and the will for attaining it is also strong and perfect, you begin to draw in power from the central region which remodels it for further approach. When you proceed onwards, i.e., into the central region, it appears in the form of identity. It remains in force in that region till you leave your body. Thought is not there. You are in a way quite naked, so the egoism also appears in the naked form which ultimately becomes the identity of the liberated souls. You may call it almost dead.

It will not be out of place if I dwell a little more on the subject for the readers to judge the stages of egoism in different spheres. The idea of egoism starts from the body. When you do anything under this influence, you feel the solidity of things with the idea that you (body) are doing it. This is the lowest or the crudest form of egoism. In this stage the eye of a person is located on his body. He sees and feels the body to be the doer and does not go beyond it. He has no idea of anything else except the physical body. This is the condition of ordinary people of the world.

When you proceed onwards you feel that something other than your body is the doer of things. This is the second stage of egoism. Here the vision of a person passes on from the physical body to something inward or finer. Different people feel differently according to their own thoughts and beliefs. Some feel the soul doing all actions, and the body acting only like a machine or a tool in the hands of a workman. It is the workman who is really working tools are only for his help. Similarly the real agency which is working is the soul and not the body. Some feel that mind, God, Guru (master) or whatever object they have adopted for their ideal, is really working and is the actual doer. Here the idea of the physical body as doing the action is forgotten. Go ahead and you will see that whatever is being done by you is not through the agency of either the body or something inward, as epitomised above. Now you take the right course and feel that the work is being done automatically with no idea of the doer. Neither your body nor the mind is the doer, nor do you feel any other agency doing the work. You only feel the work being done automatically, in whatever way it might be. In this state the questions, how? by whom? or through what agency do not even cross your mind.

You go further ahead, and no longer even feel the work being done. Rather you have no idea whatsoever of the work being done either before or after the action has taken place, but it goes on automatically as need demands. It can better be understood by the following example. A man is sleeping; mosquitoes or ants bite him during sleep or he feels some itching sensation; his hand automatically goes to that part of the body and he rubs or scratches it according to his need, but he remains in the sleeping state. Now he had no idea of the action either before, during or after it, and when he wakes up he does not even remember anything about it. When this condition is attained, i.e., the sleeping state in the waking condition, and you go on with it, doing everything as circumstances demand, without any idea of the work or its doer, then the actions you do leave no impression whatsoever on you; and a little beyond, it is turned into identity.

These are the different stages of egoism which almost die out while entering the central region. The thing I called identity, or the identity of the liberated souls, remains even then. It disappears only in mahapralaya when everything comes to an end. Of course the so-called Zero remains even then. That means all the identities of the liberated souls, as well as those of others and everything else in existence, merge into one and lose their individual identities; and this itself becomes an identity to bring forth creation anew when the time comes. (BWS-74,75,76,77,78)

If we consider ourselves great, we put up a wall to that Greatness, where we have to arrive. We create a bondage, so to say, that becomes an obstruction on the path. What's the harm! When we assume greatness, we start considering others as low(insignificant). Now that path, which we have to trudge, also gets closed; and we are wholly lost to all intents and purposes. Somebody takes it on his mind that he excels someone else in some particular way: that assumes various forms; and we strengthen egoism for nothing, without getting anything in return. We blow our own trumpet in our own thoughts, and lose a lot in the process. (SDG-40)

Our craving now brings us to this eighth knot. The entire scene is now changed. The conditions, which had been experienced at the seventh knot, come to view now in a more subtle form. Here the abhyasi feels that the world is like a dream or the playground of Nature. Sense of dissociation or unattachment – vairagya – becomes very strong. Beyond it, even vairagya, as it is, has no access, for it changes its form and then alone it can be taken as fully matured. Everything here seems to be very light. Thought loses its weight and the abhyasi begins enjoying peace and settledness. This blissful state of peace is in due course transformed into Reality. But dear brethren, a real seeker is he who all along with his state of tranquillity, feels a restless craving for the realisation of the Ultimate. It is in fact the very thing which removes thorns and thistles from our path and facilitates our march onwards.

We have persistently been hearing that the world is like a dream and that we should take it to be so. But to my mind those bookworms themselves have never been able to visualise it in that light, though the preachers have ever been emphasising it vigorously. As a matter of fact it is an inner condition which blooms automatically by the effect of the right practice when one reaches up to it. If we force our mind to accept it as such it will be a mere hoax, far far away from Reality. It is in fact the condition of a particular place which a pilgrim on the path comes across during the course of his journey. If we harden this feeling through artificial means and thereby draw the conclusion that we have acquired knowledge and that we have actually realised the world as a dream, it will be highly deceptive. The characteristic feature of the place is peace and our merging in it means that we have absorbed it fully. When we emerge out of it to attain identicality we gain full experience of the condition. In this state we feel a sort of freshness like that which a sun stricken person would feel after a cool bath in the river in the hot summers. Now when we have attained identicality which in other words, means living in the life of the place, the condition that develops after merging further into that living too, brings to us the happy tidings of our approach to the next knot. (BWS-329,330,331)

Please see MIND - TENDENCIES.

You are now aware of the destination and of the guide too. Nothing remains to be done now except to attach your thought firmly with That. When the attachment grows strong it becomes indiscernible who is attached, and with what. The Consciousness of body drops off and the very thing remains which we may call Elan Vital, the life force. The method for this would be the same as referred to above, and the Master's help would be indispensable to ensure the sure hit on the target. For this it is also necessary to avoid taking in the impressions of bodily effects. This having been done, the formation of further samskaras will stop, bringing their progressive growth to a close. The only solution would be to break off from this and to connect yourself with that. For this the only method is meditation as already prescribed to you. (SS-26,27)

Whatever has come down or descended got expanded. Whatever was seen or felt, the condition became like that of a vessel full of water which, when it spills over, goes on increasing in area. And then there were our rishis to catch this overflow and their attention was also towards it since it was the beginning of the time. No sanskaras were found in them till then. The thing came into their awareness exactly as it flashed. Of course, it did happen that somebody's attention turned towards that solid thing which had assumed a greater volume, and another's view fell over that which was like a current in which there was less overflow. What can that solid thing be? Those things which were essential for the needs of everybody. Hence they went into them and left the subtler things for the subtler seers. Of course, the needs are there of Fire, Water and Air. They have to work from time to time according to their speed. The seers took up these things only, and created such a turn in their inner condition that they gave a movement to them from the very place where there was the effect of the thick current. Agni, Vayu, etc., were given the impulse from that very place with which they were connected, and where there was the required effect of that thick current. In my humble opinion that view at first reached the elements in which there was the power of spirit. Therefore, you may observe that only such mantras were written in the beginning with which we may get those results which are essential to maintain and keep our life, which is also an essential thing. (SS-485,486,487)

I do not take up the topic how fire, air and other elements came into being since it has been sufficiently dealt with in the scriptures. (SS-475)

For further reading please see PANCH AGNI VIDYA.

Having accomplished this we now step into the eleventh knot. Off goes the veil and the vision of Reality now comes to light. We now feel helpless, beyond control. A constant craving for Him accompanied by all its aches and pangs prevail every moment. There is no rest or peace without Him. Truly speaking peace has now departed from us. What remains instead may better be expressed as a condition of peace from which peacefulness is sucked out. That is exactly the condition of the knot, which we experience and get it finally merged. What remains there now? Everything seems lost except the pang which persists still and which is the only thing, which helps our onward approach. It ends when we have plunged into the Reality and moved on into the state of identicality. When that too is merged we come to a state of refined identicality, which marks our approach to the twelfth knot. (BWS-334,335)

So long as we are extroverts our eye can never turn inwards. (SDG-72)

Your thought is correct that man is, by nature, a philosopher; and there are proofs for it. Soon after a child is born, and he begins to see a little, a sort of wonder comes to him, which is the essence of all material and spiritual science. Some people indulge in enjoying the fruits while others start counting trees. But the basis of all these is wonder. The scientists get involved in the complexity of matter, and the seeker, leaving this, comes to that image of which all these are images. When we know the effect of Arsenic, we conclude that everything in which it is mingled becomes poison, or else we consider everything mixed with it as a poisonous thing. Now, this poison alone helps the things to become poisonous, because it is this very property of Arsenic which is impregnated in every fibre of the thing with which it is mingled. Energy is working in matter in the same way. This example will solve your question as to how the spirit is considered as the state of “with all” and “without all”. During the spiritual progress, the abhyasi also gets such a condition where even matter does not remain after the maha pralaya , because if anything remains, the maha pralaya will become a misnomer. I do not consider matter to be eternal. The self alone is eternal, and if it is the cause of all, then a time comes when nothing remains except That. Hence, it is proved that matter was formed at the time of creation of the Universe. What was this matter? They were the churning actions which could form the solid thing. What a nice philosophy is contained in the saying that everything appears as round. The reason is that when That Great Architect willed to create the universe and used the energy, the actions started in a round way in order to establish a circuit so that the energy could work. Even as when you transmit, your energy also works in a circuit so that the abhyasi may be affected. And we sit for meditation making a circle of the satsanghis, because this too may help us. Now when this very energy got concentrated, it came to be called as solid, or matter, due to the force of the action. Now you have to remove this very solidity from the abhyasi, so that he may become spirit from top to toe. Moulana Rumi, who was a king as well as a Saint, and who was the disciple of Shams e Tabrez, has said:

“He was free Himself and was arrested by Himself only.”

This is really the description of the oneness of existence, which I do not believe. I am a believer in oneness of the manifestation. Nevertheless, this throws sufficient light on the fact that energy took a different turn. (SS-496,497,498)

From time immemorial God realisation has been trumpeted to be the goal of human endeavour (purushartha) and existence, specially in India. But just like the concept of God (i.e., Ultimate Reality) the idea of God realisation too has become shrouded in such sheaths of mystery that a sincere man of reason and science begins to feel disgusted at the very mention of the term. (WU-40)

The wrong inducements offered by roaming sadhus and sanyasis have further enshrouded our understanding with false notions of the grossest physical type, and have pulled people down to solid (gross) forms and practices. People get firmly engrossed in them. It is beyond their power and capacity to get out of the condition and to mould themselves to the right course. It would have been far better if they had done nothing at all for the purpose so that they could have offered themselves to a real guide when the opportunity came. A piece of raw wood is much better than a piece of crude furniture which is almost impossible to transform into the proper, desired shape. The degradation on this account is almost complete, and ungodly things and ways have come to be treated as pious and godly. (SS-171,172)

We are acting like puppets at a show-dance, which we alone are enjoying. We are so much lost in its charms that we get rigidly entangled in it. If ever the thought of getting out arises at all, the entanglement becomes too compelling a bondage for us. The more we wish to be out of it, the tighter becomes its hold upon us, and all our efforts turn out to be fruitless. The charming pleasantry does not allow our attention to be diverted away from it. The only possible way out would be to take into account its basic cause, presuming it to be the Ultimate. When we repeatedly take into our thought the origin of it, the same view settles down in our heart. This may be interpreted as remembrance. But since it is linked with the origin, our thought travels on towards the Ultimate. This we develop by the practice of meditation. When we begin doing it, help begins to flow down from the very source. When you link yourself with it, the outer charms begin to fade automatically. It is good that you have made up your mind for abhyas, but its fulfillment also rests upon you alone. If you take in a deep impression of the Reality, meditation cannot but start by itself. (SS-227,228)

For further reading please see CHARMS.

The Master does a lot for you even without your knowledge, to inspire you with the true feelings required for your spiritual uplift. But then there must be a true response from your side too. You must promote within him the intensity of feeling which might compel him to push you on and on. That is, as a matter of fact, your part in the enterprise, and for that you have to develop intense love and devotion. (SS-56,57)

Please see FORESTS, CONFUSION.

As a matter of fact knowledge picked up from books or scriptures is no knowledge at all in the real sense of the word. It is simply erudition based upon other's experiences, attainment of the brain alone, and not the practical knowledge based on self experience and attainment of heart. Let this serve as a guiding light to the true seekers of the real knowledge. With me it was so, because instead of striving for the attainment of knowledge, I remained ever in pursuit of Him, my Divine master, who was the store-house of knowledge and perfection. This is the reason why I have never been off from Reality in all my thoughts and expressions. I had entered the field with a burning desire to see the end of love which I bore for my master, and I did have it in full. (SS-286,287)

"Do not complain of sorrow, because it is far from etiquette.
Happiness cannot be had without undergoing sufferings” (a poet). (BWS-156)

Now in order to trace out the solution of the problem we must look back to the point wherefrom our existence has started. Our existence in the present grossest form is neither sudden nor accidental but it is the result of a slow process of evolution. (BWS-188)

I have to take a lot of work from you, and also do a lot of work on you. Thus, taking and giving both are involved. In English there is a saying, `Exchange is no robbery!' In your spare time you must be remembering God. You may note as you go on that some changes are taking place. At present, I have just made a beginning of this; in future I hope it may come to your knowledge. For this, you have to be prepared for ‘work' in the space. (SS-303,304)

I have often offered to the abhyasis to rob me of all that I have, and to give me in return that which they have. Fair exchange is no robbery. Let us now see what it is that is theirs. Obviously those having in mind the story of Raja Janak and Ashtavakra would at once conjecture that it must only be the mind. But I do not mean that, since it may be possible only for men like Raja Janak to give away the mind and for Ashtavakra to accept it. I am not Ashtavakra to venture it. In fact what is theirs is that which they have so far accumulated as their belongings in the form of samskaras. In Reality at Dawn I have stated that most often people enter the Master's sphere having with them all their belongings, causing thereby considerable delay. Belongings are the things of their own creation which they are deeply engrossed in. God is completely free and devoid of everything, so one can join Him only when one also becomes so. I do not like to prolong the subject further. You are all wise and learned and can understand your duties well. (SS-164,165)

Often people put forward excuses for not being regular with their practice of meditation, saying that they are faced with worries, troubles and engagements. They mean thereby that they can continue their practice of meditation only when they are free from all distractions. What they really expect is that I should exercise my power or will to extricate them from out of their worries and troubles and set them on the path. Then alone will they be prepared to follow and practice. I have, however, no defense to offer since I could not set an example for it. All that I mean actually to lay stress upon is that people must get awakened to the sense of duty. I undertake to attend to my part of the duty while they should look to their own. They must stick to their practice and then see whether they gain thereby or not. But the practice must be supplemented with the feelings of love and devotion. To tell you the feelings of my heart I may say that all that I possess — thanks to my master — I am ever ready to bestow lavishly upon him who offers to prepare himself for having it. But so far none seems to have come up to have his bowl filled up to the brim. (SS-163,164)

For further reading please see NEGLIGENCE.

At the time of creation everything began to assume a form of existence. Man also assumed his individual existence. The consciousness of individuality was the first covering in the composition of the man. Further additions continued one after the other. Egoism began to develop and ultimately assumed a grosser form. The working of mind, senses and faculties began to contribute their share towards grossness. Actions of the body and mind led to the formation of Samskaras. Finally, now the man exists in the grossest form, consisting of the outer gross body and inner finer bodies and coverings. Now, from this outer solid state of existence we march right towards the centre passing through finer states one after the other. From gross body we come to the mind body and then to the causal body growing finer or subtler at every step and proceed on further, dealing with other coverings. (BWS-267,268)

Every saint or yogi has his own expansion up to a limit, great or small. But when the seeker's thought is firmly fixed upon Divinity, Divine force thus enlivened in him brings about the greatest expansion. At lower levels the expansion is less. In our sanstha every abhyasi has his own limit of expansion which is in accordance with capacity developed by him. For establishing a direct connection with the Divine it is therefore absolutely essential for an abhyasi to connect himself with the greatest personality of the type in existence at the time. The attainment of a perfect Being is, in other words, the attainment of God, and the scriptures too support this view. If such a type of personality is not accessible at the time, then the only proper course would be to connect himself with one who is duly connected with the great personality, for, when the best is out of reach, the second best must be approached. (SS-193)

If we are deep-rooted in meditation, we connect our link with the innermost thing desired. Devotion of course increases the capacity and smoothens the way. If we make our heart the target of masterly force we begin to expand inside, with the result that in the long run we find ourselves stretching throughout the Godly empire. I am speaking this about those who have so fixed themselves in the heart of the central region. What such a man can do by his will-force, others cannot do by force of arms. The materialistic view may not accept it because the world is shorter before its advocates. People may think it to be a ‘dog barking’ subject as they have not developed this sort of vision. (BWS-100,101)

If we pay attention to further account (narration) concerning experience of the pain of thorn-prick, there are many categories(states), wherein pain is not experienced from thorn prick, or there remains no possibility of telling anything about it. Thorns prick the feet of many animals other than man, but in certain cases there is no experience of that at all and in some other cases there is no experience of the experience. Similar happens to be the cases of the newly born human child. On growing up also the particular part of body can be got anaesthetised by using some drug or otherwise in the case of a grown up human being as well; and experience and narration of pain gets blocked also in the event of vivisection or non-functioning of the relevant part of the brain Thus, many illustrations of this sort are there lying below the level of normal human experience.

Then there are other examples which may be spoken of as states of higher category. Love or attachment of heart, whether mundane or Divine, in proportion to its intensity reduces the experience (sensitivity) and expression of physical penury: and still beyond and above a certain limit, attachment of heart and mind obstructs the most profound physical experience altogether An anecdote about a prominent scientist is well known, that he was so absorbed in his work that his dog ate his lunch and when in the evening his servant on enquiry told him that he had eaten his lunch and empty plates were taken away for washing by the servant, he (the scientist) was satisfied just that in a state of self-oblivion he had forgotten having eaten his lunch. Whether some body treats it as a state of high level or low level, this story is certainly true at the level of human experience.

You can form an estimate of that superb spiritual state, where at there remains no experience or its remembrance: and possibly even you may have experienced it yourself some time, and in order to remember it as a high level experience, you may have made a note of it or else felt worried, considering this state of self forgetfulness as a harmful disease of heart and mind. In fact, people assess good, bad, right, wrong generally on the basis of personal benefit (or loss).

It may be asked as to what constitutes the standard of personal benefits finally after all! A hungry person considers food as personal benefit: but the scientist forgot his hunger in his fondness for his work it may be remarked here that intellectual benefit has precedence over physical benefit. There is yet another anecdote about this very scientist that his dog upturned the lamp on his table, and the labour of his about 20 last years of life got reduced to ashes in no time it is stated that the scientist just patted the dog and said only ‘you do not know what great harm you have dealt to me’. It is also stated that Lord Christ, in this very strain, prayed for his killers: ‘O God, pardon them for they do not know what great sin they have committed’. Here even intellectual and emotional benefit also weighted lighter as compared to spiritual benefit. We can proceed on and on like this to realise that on emergence of higher form of experience, the experience of lower category loses its weight (value) and one who lacks acquaintance with (comprehension of) higher and finer form of experience has only to say that he had no experience. (SDG-169,170,171,172)

In short, just say: every honest genuine practicant is bound to comprehend and experience spiritual advancement in the right way. In the beginning, mostly there may be emphasis on the importance of physical and material experience. However, comprehension concerning health and peace of heart and mind should develop gradually. Miracle, jugglery, black magic, machination, fraud etc., producing effect through such means, is entirely against spirituality and Brahma Vidya (Divinity); and anyone after these can never be a deserving vessel for this superb science. Certainly there remains so much beyond and above the reach and grasp of heart and mind (intellect), but proper comprehension and experience of that too is possible only through the heart and mind, which is oriented to soul and God. Just due to this, then, there is special emphasis on cleaning and training of heart and mind in this science. (SDG-173,174)

During meditation in our march towards Reality, we come across different spheres having different airs. Experiences are there. Of course, in the initial stages some may be imaginative but afterwards they are all divine. (SDG-27)

The difficulty arises when we remain held up by our own resourcefulness applied for our advancement. When it is so, the idea of freedom does not even crop up in the mind. That is really a sad tale of our own. Such persons ever remain a prey to their own thoughts which go on adding veil after veil to their thinking and practising. They have, so to say, fastened themselves so rigidly into their own ways that they would never listen to the ways suggested to them for extricating themselves from the meshes.

The thing with which we started in the beginning thus becomes an impediment to our advancement on the path. (SDG-96,97)

Will, faith and confidence are the elementary factors, which contribute to an easy success on the path of realization. Strong will to achieve reality means that we are inwardly awakened to the thought of recognizing Self. We proceed on with the idea and select a path. The very first thing to be looked to, seriously, is that the path we select is the right one, leading directly to our goal. It is, therefore, quite essential to have in our mind a clear and definite conception of the final goal. Now the final goal of different people may be different in many respects, and consequently, means to achieve it may also be different. We have thus to select the right path leading directly to the final goal for which we aspire. Hasty judgement in the matter often leads to disappointing results, for it is just possible that the path you have been persuaded to adopt may not be right one leading to your destination. Often by adopting a wrong course you lose sight of the real thing and are led into false conceptions and illusions. If you persist on the same course your final approach to reality becomes impossible. This often happens when you unfortunately fall under defective guidance and wrong training. It is; therefore, absolutely necessary at the very outset to try every possible means to judge that the path you have adopted for realization is really the right one. Do not follow a path because it is the oldest, for the oldest one may be most ill suited to the changed conditions of the world and the society. Do not follow a path because it has been followed by the majority of men, for the majority may not always be right and is more often led by only a chosen few, who, in all possibility might have been misled. We must be thoroughly considerate in judging the merits of a thing, applying all possible means at our disposal. We should never come to a hasty conclusion without due consideration and trial, through the help of reason and experience. When we are, finally convinced of the merits of the thing we may stick to it with faith and constancy. Faith thus reposed shall be genuine and lasting while faith promoted by inducement offered by outwardly attractive features and display of pretty materialistic achievements is no faith at all but may rightly be termed as persuasion. It has no stable foundation to rest upon and disappears under ordinary adverse circumstances. (BWS-245,246)

It is only the practical life that is worth having. Reading or writing is of no avail. Faith, devotion and confidence alone can win the race. If you are really in quest of God, seek for an adept then, to free yourself from bondages. (SS-272)

I am reminded of the words of Swami Vivekananda saying, “The human form, longing for moksha and association with an elevated soul, is a difficult job to secure”. It is no doubt exactly so. There are of course very few who really crave for moksha or any higher aim. But the longing of the type which may amount to intense craving is still more difficult, and rare too. But even intense craving for the Goal may not alone be of much avail unless one has got closely attached to one of the highly elevated souls. Now suppose this also is there, even then one thing remains wanting therein, and that is the abhyas or the practice. Thus all these factors having come together may alone be helpful in the realisation of the final object. This is the well- considered opinion of all the great saints. (SS-159,160)

The general idea that fills abhyasis is that the items of practice taught to them are all that is needed to take them up to the final state of evolution. Their thought does not run beyond this at all. We indicate Raja Yoga as our foundation and it is so in fact, their ideation does not reach down to its depths and it just stops short with the observance of the rules. But it is certain that in Sahaj Marg, the fragrance of Pranahuti indwells, but still the factors that get left behind are Love and Devotion. Along with the act of Meditation, it is essential that these should also inhere therein. It has been necessary for me to stress the mingling of the facets together, since by doing this the Sadhak may be able to reach his goal very soon. It is your responsibility to engender these factors in yourselves. The means consist in endeavouring to maintain the remembrance of the Principle, that is, Ishwar (God). Even here, the objection can be put forward by some that by this effort the mind gets so tired that perhaps it can retain this only for half a day. (SDG-127,128)

For further reading please see FAITH.

All the powers residing in the absolute are present in man because his thought force comprised of all the particles that were present at the time of the Main Stir, but since they posses an invert tendency their working took a different course and the faculties possessed by him began to be utilised in a reverse way. All this combined together promoted the growth of the intricacies. Every particle of it became strong and powerful like that of God's manifestation. In this way man brought into being a tiny creation of his own. All his faculties being thus animated grew strong and restive and his mind and thought began to cooperate with them. This resulted in the creation of a world of thoughts. The balance was disturbed and the conflicting tendencies began to develop. (BWS-150)

The other important factor of a spiritual life is faith in the Master, for as I have already said before, the help of a capable master is indispensable for higher spiritual attainments. He is the only medium through whom the divine impulse comes to an aspirant. It is, therefore, but essential that the guide we select should be one of highest capability and practical attainments. To judge the real worth of the guide we must associate with him for some time trying and testing him by all means in our power. When we are thus convinced of his capabilities through reason and experience we may accept him as our Master and submit to his guidance. If we disregard this principle we are likely to be deceived in our judgement. We must never follow any one blindly having been attracted towards him by his outward imposition and display of knowledge. For proper judgement of the true merits of a man we must take into account his practical attainments in the spiritual field. We must seek in him the real thing we crave for. When we are thus convinced, we naturally begin to feel an inward attraction for him and think him to be the very person who can shape our destiny. The feeling gradually develops into faith and we begin to love him. We submit to his views with due regard to his personality and proceed along the path under his guidance. The experience of achievements gained during the course convinces us further of the extra-ordinary capacities of the master and we begin to look upon him as a superhuman being. Our faith now is greatly helpful to us in our spiritual progress. It dispels clouds of doubt and uncertainty and removes difficulties and obstructions from our path. Faith is really the foundation of the entire structure of spirituality. Faith in reality, faith in the right course you have adopted for realization, faith in the worthy Master whom you have submitted to, this is the rock upon which you must build your edifice of spirituality if you really aim at success. You will thereby be possessed of an internal force, strong enough to shatter all the forces of evil that might be surrounding you. It will help you to draw fresh divine impulse whenever you require it.

Some people take a very erroneous view of faith. They believe that faith alone is enough to solve their problem of life no matter what the path they have adopted, or the guide they have submitted to might be. Nothing probably can be more misleading than this absurd belief. Is it ever possible for a man to reach Calcutta by taking up just the opposite direction? Can a man ever become a selfless saint by submitting himself to the guidance of a self-seeking impostor? Can a man ever free himself from the bonds of attachment, prejudice and pride by following a self-conceited hypocrite inspired with the feeling of attachment with the worldly objects and of self-aggrandizement? We must never be led away by a mere outward glittering aspect of a thing but should go deep into it to discover reality at the bottom. Blind faith is no doubt greatly advantageous only when the path you have adopted is by accident the right one and the guide you have selected is really the proper person of the highest calibre who is devoid of all feelings of attachment and pride. Your unshakable faith in such a Master shall then lead you to the farthest limit of spiritual attainment for you shall then associate yourself with Reality.

Faith, in true sense, is a lively link connecting the mortal with the Immortal. It is no doubt affected through the medium of the Master who is himself connected with the Immortal. The link when once connected cannot be broken under any condition and subsists all along during the course of our march up to final point. It is one of the six Sampattis of the third Sadhana of Yoga. At this stage, faith is real and genuine and is so firmly established that a man cannot even for a moment get away from it. The reasons for this are, however, beyond his understanding. Before this stage, faith is really artificial and is formed, lost or regained many a time for a variety of reasons. A worthy master shall never rely upon it and shall put up with all the emotional outbursts of love and devotion of a disciple, looking forward patiently for the time when he comes up to the final stage of Shraddha(faith) as depicted in the four Sadhanas of Yoga when the real faith begins to assume the form of self-surrender. True faith is really an unspeakable virtue which is beyond the scope of religion, it is the dauntless courage which leads us on to success, it is that ubiquitous force which makes our path smooth, it is in fact the only thing that solves our problem of life. (BWS-247,248,249,250)

In the spiritual phase, faith in the guru or the master starts when the sadhak begins to feel that whatever the teacher gives out is correct and to his advantage. When it is so he accepts it with submission. By and by when he begins to feel more and more convinced and satisfied by experience and association, his reliance on the master grows stronger and his submission increases. Faith thus begins to develop in a way and he begins to assume an unquestioning attitude. This usual routine is applicable to those who aspire for the realisation of God and proceed on the path with their eyes wide open. (SS-251)

The meaning of faith is that one should firmly link up his thought with the courage of the teacher. Faith itself is existence or substratum (base) on which Realisation begins. Faith is that unbreakable link which, once established, cannot be broken. An abhyasi who does not develop faith can never progress. (SS-298)

Sometimes I ponder over the questions: “What is the reason for this fall? Which is the colour responsible for all this glamour? What creates excitement in human minds? Why do our eyes always turn hither and thither and make channels and ruts? What is all this, and who is responsible for this? Who created such environments — God or the individual himself? Who went on putting coverings on it?”

The answer I get is: God created us that we may attain freedom, the Real Freedom. But the events of time turned the course in altogether a different way. Our mind drifted from the original freedom and ran towards the senses. We also got such pleasure which encouraged this. Those who were inclined towards senses got merged in them. Even if they got out of it, they created only those things which encouraged and gratified their senses, and they could not rise above those things. They came across such men who told them such things which they liked also, because of their support to the centre they had created for themselves. How did it happen? It was due to the contact with those people who took pleasure in the senses but pretended to see above towards the sky. They are our Mahatmas. You and I wish that people should abandon the centre they have created. But they will be ready to do so only when the centre they have formed is found in the Divine Centre. These words may seem to be very harsh, but I am obliged to write that “the reins of the sheep are in the hands of the wolf, and the whole herd scattered away.” (SS-445,446)

We should pass through family life in a disinterested way doing everything for duty's sake without any feeling of attachment. The family life is not a thing to be cursed if it is moulded in a proper way. Suppose you are compelled to do something and do it for its own sake without any motive of your own, I will call it a disinterested action bearing no impression on your mind. We should think that we do everything, even in connection with wife and children, in compliance with the order of God. In this way all our actions will ultimately turn into puja. This is a very easy method for connecting your thought with the Almighty. (SS-30,31 )

Life in family is a life worth having, because in it we learn how to love others. It is a school for training real life. You have to remove only the brokenness and you will feel the love flowing equally to one and all, and it becomes universal. Life in family also brings worry and nervousness etc., in its trail. Worry is indeed reserved for humanity and not for animals. Really, that is a great Justice and favour for humanity from divinity. Why so? Because, it is a part of wisdom that takes a man to higher sphere. A piece of cloth is prepared by the wisdom of the weaver. His hands are at work, but he displays his wisdom by the movement of his hands. Wisdom has its own centre, but it guides manual efforts as well, where it is needed. (SDG-37,38)

Pangs and troubles created by indisciplined mind can be relieved only by making the mind well disciplined; and that is possible when you adhere to the principles of Sahaj Marg. If somehow the members of a family are spiritualized, environment of the house is changed. Inner peace is more important than all the riches of the world. When we inwardly develop, in and out become the same. In this way, purity begins to reign all over. Thus, we help Nature also. (SDG-106)

For further reading please see GRIHASTHASHRAM.

I give only the real heera (diamond) which can be tested only by a jeweller. If a dealer in glass cannot know the diamond's value, it is not the fault of the diamond. There is a Persian verse which says: "If a bat cannot see the Sun in the day time, it is not due to any fault of the Sun". If many others are benefited by the same thing, and one particular person is not benefited, it is due to his own fault. If anybody comes to you as a disciple and seeker, he shall never remain unbenefited. (SS-223)

You have asked a very intricate question, “When do reason and feeling become one?” The short reply for it would be, “Both Laila and Majnu live in the same place.” (Baham Laila va Majnu ek hi mohamil men rahate hain). You may consider their combination as that of body and soul, or of mind, manas and intellect, buddhi. Both are almost necessarily co-existent. Further on, reason takes a different form which is called Divine Wisdom. And when this happens, the form of feeling also gets changed; that is the feeling also begins to get in conformity with it. One will be the person who shows and the other will be the informer. I shall say one more thing; the feeling is very closely connected with the soul, and the intellect enjoys the closeness of the feeling. In other words the feeling is nearer to soul while the intellect is nearer to the feeling. Nothing will go away but only its proper use begins. Your constant remembrance is not pertaining to intellect but pertains to the heart. Please, pester the learned about reason and feeling; they shall give a good reply. My reply is that of an unlearned one. Constant remembrance is not felt but it is done, and you already know the method. (SS-296,297)

It happens that some times during meditation the abhyasi feels absorbed, while sometimes he does not. The reason is that the sanskars which are firmly rooted in their ‘field' come towards the heart to go out. This is because meditation creates a vacuum in the heart. As long as all Sanskars are not thrown out, there cannot be Liberation. As a matter of fact I go on cleaning them in the routine course also. (SS-304)

There is a great difference between search and craving, the latter being more appropriate. Our craving brings us to the knot, which is decidedly superior to all previous ones. Now we have reached the point and begun traversing it through and experiencing things in a practical way. Now we have our firm stand on it, and our thought assumes a similar trend, which continues till at last we develop the state of merging in the state of wandering. This offers us opportunity to experience its condition, which is somewhat peculiar in nature.

By now we acquire control over the element of air. But the air here is quite changed. There are no gusts in it. It is something very calm and soothing. At this point an abhyasi often develops two conditions. Sometimes a feeling of sadness is felt and tears well up while he is passing from this state of knowledge to that of the real one. And sometimes the air here thrills him with experiences exciting laughter and weeping. In our system an abhyasi is not allowed to stay long at this state but is taken onwards after having developed the state of identicality through the Master’s power. Thus the time now comes for the abhyasi to move ahead. The full knowledge of the pind – or the material sphere – is now attained.

There is a particular sound too at every knot, the higher the knot the sweeter is the sound. It loudest in the pind – material sphere – but it grows softer and softer as we ascend higher. If one concentrates one’s attention over these sounds or on their rhythmic rise and pitch he develops only the siddhis or the miracle-working capacity. The sound at all the five knots, though slightly different, is much similar to each other. It is known as the Wisdom of Five-Fires (Panch Agni Vidya) over which Ravana had acquired full control. But friends, my purpose is not to make one a demon, so I keep them unrevealed. Let any one who likes to do so, try for himself. The vibrations at the point are such as to make one feel the echo of the sound there. They grow loud and low with the change in the condition. (BWS-316,317,318)

For further reading please see VISUDDHA CHAKRA.

But dear brethren, all that has been talked about so far is not yet the end. We have to move further still, but now without the support of knowledge. This knowledgelessness alone, which I have termed as “ignorance” is now ours, which in refined state will lead us on to our ultimate goal. Nothing else can be capable of it. All the states and conditions of identicality and closeness are now over. Knowledgelessness has now developed in us, and it is but proper, for a man of knowledge shall never plunge into the ocean because he knows that the moment he does so his life shall be nowhere. That means he possesses that much of understanding. It is only our jnana-hinata or knowledgelessness that has at last launched us into the fathomless ocean. When we had plunged in, our eagerness for the end began to develop. Now we go on with that very thought; no boat is available because it had already sunk before we reached this place. Now there is nothing but going on and we swim on and on covering leagues after leagues. It is but certain that in the course of our voyage, now, we come across numerous ripples, folds and wrinkles, but all of them are quite silent and inactive except for a faint impression of their being. We proceed on with it till at last that impression too fades away as it finally must; and the surface becomes quite smooth without folds or wrinkles. The seven rings of the Central region as explained in the Efficacy of Raja Yoga refer to this very condition. Just as a man who has been travelling long, sometimes comes to a state in which he forgets his tiredness – an empirical point which can be verified by experience – so does our jnana-hinata which has brought us to the verge of the ocean, also wears out from even thought and gets quite extinct. But we have to go on further still.

Our jnana-hinata too has now come to an end. The next state that develops – though more appropriately it cannot be said to have developed – can better be expressed as the state of tam – “no light and no darkness”. This is what takes us along now and there is no end to it. We may go on and on but this will remain with us forever. If there be a great soul of calibre who may be able to comprehend what lies beyond, he may be able to discover that there is a point, rather a ring, there. The conception of a ring round the centre is indispensable. Such a one as is capable of having an experience of the central point is very rarely born. Still let me reveal something about it. Suppose there be such a great soul in existence who wishes to discover what exists within, tries to peep into the ring around which all the powers of Nature originate, then he is pushed back from it. Anyhow, if after undergoing all shocks he is finally able to make out something of it then words would fail to express it. This is the final limit of human approach and none so far has been able to go beyond, and for the future let others conjecture if they can. Advancement even up to this point is well nigh impossible. What are these seven rings? They are the concentrated essence of power which originates from the central ring up to which access is almost impossible. still let me, however, lay down the means for it. They are quite simple and easy. When the thought of jumping up arises in his heart it gets itself linked with the ring. Now if one picks up courage to merge his thought into the ring, but with a careful precaution that he must keep a close watch upon his heart lest it might burst forth, he may be able to have some glimpse of it, but only for a few seconds after which he shall have to get back. I have thus laid down the method and it is now up to others to dare if they like.

Another important feature of spirituality is the Special Will. Probably few may be aware of its full significance. When it is applied from a very high level of spiritual advancement its effect is sure beyond doubt. It must also be borne in mind that it works freely up to the point or knot, which it hits on, and if it is fixed beyond the seven rings of the central region it is quite unfailing and the effect thereof shall definitely come to light in due course. It can even stop the motion of the stars and planets or counteract their effect. This infallibility of will is in fact the real interpretation of the characteristic feature of Brahma-gati – the state of Brahman – which has been represented in so many diverse ways in our scriptures. Here I have given so much – though yet it beggars description – only for the avowed saints to help them form a correct estimate of themselves. It is also but certain that such a personality never comes off and on and that he uses this special will only in matters of the spiritual nature and never elsewhere.

What is the “Special Will”? It is the “that” which admits of no doubt or misgiving. The negative phase being quite out of imagination, that alone which is to be remains in sight. Confidence grows so strong that nothing contrary can ever stand in the way. Of course there are some brave souls in whom it develops right from the beginning, but in that case it works only within its own sphere and not in higher ones. I now reveal this mystery so that people may try for it. In all matters whether worldly or spiritual a man should make use of it and try to avoid harbouring thoughts of failure or disappointment. Though in fact it relates exclusively to spirituality yet it does not mean that this science should not be utilised for worldly purposes. For a spiritual man, the use of it is of course indispensable and he can utilise it whenever he likes.

While discussing the various aspects of knowledge I have thrown some light on the science of matter too, but that is only in a way that it can be followed after deep study. The powers of creation and destruction are both present in Nature. Wherever the power of creation exists there also exists the power of destruction along with it. There is something like a dot or a grain in the centre of the first knot related above. In our spiritual pursuit we take up this very point or dot, from which as from a nucleus thin fibres shoot out forming a sort of cobweb. We merge ourselves into this point or nucleus to emerge forth into the state of identicality. I have also stated that where Bhuma is, in whatever state it be, there is a ring round about it which, to make more comprehensible, may be said as a sphere of light or power and which allows none to stay within it. The same exactly is true about this nucleus too. It has also a ring or circle round it, but it is not so powerful as to prevent anyone from probing into it. This ring possesses all the destructive properties and can create a state of destruction within its own range, that is, it can be used in making or marring any of the material objects of the world. It was this very power which Hanumanji had made use of, for attracting the gas of the Indian Ocean to set Ceylon on fire as discussed in the Efficacy of Raja Yoga. The ordinary process for applying such destructive elements is to draw them by the will-force and to locate them on the particular spot to effect the desired results. It is possible to cast the force of the ring upon some distant part with the result that it may be reduced to ashes. But if it is used for some good purpose it can create a state of light like that which Moses saw on the mountain. In this way both good and bad results can be brought about by it. But as a yogi always aims at the good, he never uses it for adverse results save in specially ordained circumstances. Similar is the case with all the following knots.

I may also bring to light another mystery. We have been saying out of devotion that there is providence in the fall of a sparrow and not a leaf trembles without the divine will. And that is a fact too. But if I say that God too does not move without the will of his devotee, I do not know what the wiseacres of saints might think of me. But that is a fact beyond doubt and a fact must be declared in order to reveal reality. For myself I may say that since I started practice at the feet of my Master, Samarth Guru Shri Ram Chandraji Maharaj of Fatehgarh (U.P.). I have taken him to be my all in all and may this feeling of mine continue forever. It was he who brought me deliverance, so I remained unattached with everyone else. Now I again come to the point. God, taken in the sense of the Centre or Bhuma, does not possess mind or manas. Had He had it, the law of karma – action – would have applied to Him as well and He would have been in the world like us. Mind (manas) is an instrument which He has bestowed upon man. A part of it is with us and the other end extends nearly up to Him. Our attention is towards both of them. With the former we attend to our worldly affairs while with the latter to the Divine. When we connect the former with the latter the same one current begins to flow all through. For this we have to practise, so that a throb in the latter may begin to resound in the former – the human mind. Now imagine what the condition of a man would be when, after making his heart like that, he hits into the central region and crosses the seven rings to acquire swimming in the Infinite Ocean. He shall definitely be near most to Bhuma and further on if contact is developed which is nothing but the state of merging or layavastha in the Bhuma, then everything is accomplished and all his activities in the spiritual field come to an end. Whatsoever little remains may be beyond the grasp of imagination. The life which is acquired after this final merging is the real life which is attainable only after complete negation of self. Now if we dissolve that, the life would then be a refined existence and if that too is merged then whatever remains would be the Real. Words fail to picture that which comes after the ultimate merging of that last state. At this level there remains but a nominal difference between him and the Bhuma. Further on, the next condition is when the conception of Bhuma is thoroughly vivified. Nothing beyond it can be said, though thought goes on further still, and no end can be traced out. When we arrive at the final condition and begin receiving commands, our understanding fails to decide as to wherefrom they have come. When this condition dawns we must realise that we have arrived at the state where it can be rightly presumed that God does not move till moved by the devotee. When we enter this ultimate state we are in a state of oneness. This is in fact the real sphere of advaita though, if consciousness of it remains, duality has not yet forsaken us in the true sense. In other words, the ultimate changeless state has not so far dawned. As a matter of fact it is the place where the feelings of both duality and non-duality become extinct. In the words of a poet, it can be translated as, -- “‘I’ has turned into ‘you’, ‘I’ become the body and ‘you’ the life in it, so that none may henceforth say that I and You are apart from each other”. When we settle down in it having merged to the last possible limit what do we achieve thereby? I will simply say that all powers originating from below the Centre come to us and an abhyasi at this state of attainment can do all that Nature does. All the forces of Nature are under his command, and he supplies them power to keep the work of Nature a-going unimpeded. The sacred books often contain references to the effect that at times the different gods received power through different yajnas to bring out the desired results. But such methods are adopted only by those who abide in the sphere of duality. But all that is in an abhyasi, who is forgetful of his state of non-duality, is the reality of the real. He has power even to shorten the span of existence or affect whatever change he would like. His will shall work in all matters, though it may take time. The manifestation too has been a very long process covering a period of about 120,000 years time when judged through deep concentration from the level of highest super-consciousness. Though there was only one shock in the region of power just below the Bhuma yet the manifestation of the effect thereof and the accumulation of the necessary material for the purpose took the entire period mentioned above.

For the interest of the readers I may also say that the momentum of all the creative activities was clockwise; if it now be turned anti-clockwise the universe will begin to dissolve. The sun and the moon will begin to lose their light and the span of the earth’s existence will be reduced.

Now again the border ring round the Centre, as I have said before, does not allow anyone to cross over it. Yet if there be one so highly specialised as to be capable of forcing a few seconds peep into it, he can bring the entire existence to naught if by the force of his will he affixes round the ring a living thought of ending the universe and diverts its flow towards the Central region. It will then combine with the central energy, creating vibrations which, when expanded, will force its descent downwards. Now greater the force generated the stronger will be its action. Another method for it would be to reverse the downward flow of powers towards the Centre by the force of the will. By doing so the momentum itself will turn anti-clockwise, and the effect of will shall quicken the process. On the other hand if he only locates his will on the ring round the Centre then it will come into effect slowly.

When things stand so none can perhaps have a true estimate of the man’s inner powers though I have hinted everything in a very guarded manner. If one, having progressed up to that extent, wants to effect any remarkable change in Nature, the method would be quite simple and unfailing, for hardly would there be anything too far from him. The method would be, to join his own thought to the real state in such a way that there be no words in it but only a suggestion to express his purpose. The same thing will then set to work for the accomplishment of the task and that would be the divine command as well. But this will happen only when, as stated above, the contact with the Bhuma is so established that the thing existing in the heart may be resounding there just like the other end of the wire which begins to vibrate by the effect of touch at one end. When a devotee attains this stage he no longer remains a supplicant in the strict sense, though his humble supplications persist still as duly they must. Really it is only on account of his gentleness of character that the relation which has brought him up to it is maintained all through. In accordance with it he receives commands for the work required for the world. His own position in this respect is practically nil. He is in a way only a part of the Bhuma. This condition does not fall to anyone’s lot except on rare occasions when Nature wants overhauling of the world or the universe. There can never be two personalities of this category at the same time in the world. There shall be one and only one such personality in all the universe at a time and that too only when Nature is in need of it.

I have now dealt with the different conditions of knowledge up to the last. If we try to express it more appropriately the world knowledge would be far too inadequate. Let aspirants try to reach up to the point. It is just likely that there may be something beyond that too, but that is only a suggestion for the posterity, and those who are in the present may also ponder over it.(BWS- 338,339,340,341,342,343,344,345,346,347,348,349,350,351)

We have to arrive finally at a state, where it can rightly be presumed that God does not move till moved by the devotee. When we enter this ultimate state, we are in a state of oneness. Ignorance, in its refined state, will lead us on to the final state. (SS-409)

The idea should be to proceed from the finite to the infinite. It should be the idea that we should also make the finite to be merged into the Infinite. In other words the finiteness should be glittering first, then we can proceed towards the base. And what is finiteness? The centre in us has lost the capacity of grasping the Infinite. The Sahaj Marg system stands for it, and makes it possible for us to do our duty the way the finiteness demands, and to proceed alongside towards the Infinite. It reveals to us our duty as the foremost thing. So we should correct both the things, that is, we should fly with both the wings. If we attempt for the finite alone we proceed with an unsound base. We should attempt the finite for the Infinite. (SDG-57,58)

The idea of rousing up the internal fire which has brought us to be present level of Consciousness, as put forth by certain religious teachers, is a wrong interpretation. As a matter of fact the heat or fire is to be cooled down so that its creative effects may be removed. (SS-471)

Now I may throw some light on the state of consciousness, which blooms after this first sub-point. When we cross this point to breathe in the next, everything seems to be changed. When we get merged into it a godly state begins to reign within and when identicality is developed we begin to feel that a peculiar state reflecting a tinge of divine touch prevails over all objects, animate and inanimate. There is such an indescribable outburst of emotional feelings at this point as often drives people, who lack the support of a worthy guru of calibre, to a state of mad ecstasy - Avadhuta - which keeps him entangled in it for ever, putting a permanent full stop to his onward advancement. Now let us ask those who boastfully profess to be the enlightened ones or jnani whether they have ever come across such a state, which in fact is but the beginning of the first chapter of the book of knowledge. If we try to attain this state by applying our force of thought, it will only be artificial and not true and genuine.

Now we arrive at the next sub-knot. The consciousness of the condition prevailing at it is in the second stage of knowledge. When by dint of our love and devotion we secure our approach up to it we find that the condition now becomes lighter and finer than the previous one. What is it that we find at this second knot? It is a state that presents to our view the presence of the godly state prevailing all round and pervading everything. It reflects a tinge of plainness and simplicity, which shows that we have gone into it further. (BWS-308,309,310,311)

When the time of creation came, the latent motion beneath the Centre grew stronger, causing a stirring movement which later led to the formation of the universe. That may be called the first, or Super-Mind of the Almighty. We owe our origin to that mind which we call the first Mind. (BWS-36)

Before the world was born, a balanced state prevailed. When the balance was disturbed, we came into existence. I do not want to elaborate the subject metaphysically. The thought for creation stirred up near about the Centre and energy began to flow out. What was that? That the First Mind — pure and simple, and that has woven all our frame and structure. It brought purity with it which is still maintained. So when we begin to give wrong suggestions, the mind which is absolutely pure, expels them in order to maintain its eternal purity. That is the cause of thoughts. In reality, it sends out the contents which appear like a fog covering a certain surface. We call them thoughts. When we are attentive to the thoughts, their power develops. If any of you breed the divine thoughts, mind will grasp it and will not eject them because, it is the real nature of mind since it has come from the real Artery. (SDG- 31,32)

For further reading please see MIND REGION.

On the basis of my personal experience I suggest a simple process which can be followed by all quite easily. If one can sell his heart, i.e. make a gift of it to the Divine Master, hardly anything more remains to be done. This shall naturally bring him to the state of absorbency in the Infinite Reality. The adoption of this easy and simple technique makes the beginning of the process the very end of it. The impulse begins to flow in automatically, transforming the entire being of an individual. What else except a tiny heart can be the fittest offering for the achievement of the dearest object of life? (SDG-137,138)

Your remark, ‘I want to live in you', is really worth weighing in gold. As a matter of fact, dear brother, my very being alive is due to you all for, having completed my work long before, I would have by now gone away from this material world. Now until you all have brightly illumined the samstha, I do not even think of going away.

That must probably be the reason why Shri Ishwar Sahai has put to you the query, ‘Has Babuji got any heart?'. But in response to the query you have made the fittest offer, saying, “Please keep my heart with you.” To be clear I could never have remembered you at all if your heart were not with me already. (SS-345,346)

When the soul put on the clothing of body, then alone its reverse form appeared in the form of covering. That is, all this thing became a rope which had come in its own form having developed many knots. Dear brother, along with the soul we have revived its reverse form in the beginning itself. Have you not seen that the flare is doubled by the union of fire and water; and that if the air enters in it, then it begins even to flash, and the flare too grows proportionately? What is this flare? These are different actions of Prakriti which are created on the force of soul. Now in these things, that is the play of earth, air, water and fire which came before the vision, the vision never went towards That which was the Real Thing. Just imagine. What was it that created in them, due to wrong use, a condition in which the Real Thing whose action was behind the veil did not come up before the vision? Nor could it be understood as to why That had to do such action whose result was destruction. The cause of the action was that the Real Thing, along with that Will (of creating the world), got mixed up with the will of self to create the world. Now, the thought of multiplicity (that is, the creation of Srishti) is the reverse of oneness, or these two things are opposite to one another in a way. In other words, this other thing which is said to have been made out of the effect of the Will is grosser than its Original. But both these things came so closely joined together that these jointly accelerated the thought — the thought of the Creation of srishti; and similarly their action was also similar to that which happens by the union of fire and water.

We brought soul from Nature in which there was mixed Consciousness also, and this consciousness was the effect of that Will of self due to which the forms got manifested. Now the effect of our will is that we also made the things with us conscious by giving them power by our thought. What was there before? The same which is different from soul. The quality of soul is peace, and the quality of body, which is the reverse of soul, is the reverse of peace. But its makers are we alone, and this is our own doing. Now the flare alone, as explained above, which is created due to this karma of ours is Ashanti — trouble and pain. If ever we get the ability to stop giving power to that thing, then its condition will be just like the plants which are not given water. Now, how is this possible? If we divert our thought which is now turned towards materialism and the body towards the soul, then these things which are created in the form of troubles due to our actions will gradually fade out, and the effect which is created due to turning the vision towards the soul will influence that also. Gradually by purification its condition will be such that the flare will begin to vanish, and its condition will be that which is due to the conscious diverting of the Consciousness towards the soul, which it had from Will and Life. (SS-457,458,459,460)

There is not the least justification for any one to flee away from home in utter disregard of his worldly duties, and wander about without any definite aim or purpose. As a matter of fact, even in that state of so-called vairagya, one is seldom free from feelings of worldliness. If a grihastha who has ignored God can be presumed to be deceiving God, the so-called vairagi will prove a worse sinner. Saint Kabir has aptly remarked:—“God remains twenty paces off from a Brahmachari and thirty paces off from a sannyasi; whereas He resides within a grihastha who entertains Him in his heart.” (SS-36)

A man just enters the spiritual life. Call him as A. How does he enter? He enters by hearing about the supremacy of a certain personality. A finds B as a greater personality who can weave his destiny. He now begins to love B. After some time his love becomes greater and greater. That means he holds B as a supernatural being. When he improves in love, he hatches an idea in his brain holding that personality in much veneration. When this is the case, A treats B as God and forms, on account of intense love, his image in his own heart. He does not want to be away from the thought for even a moment. He craves the great personality in his heart. In other words, he keeps his ideal safe in his bosom. What torments him much is B's funny play just as a child when it grows old, hides himself under the clothes of his mother and tells her to seek him. Suppose the child's mother has no covering? Where then will the child hide himself? A is meditating on B and the cover comes in itself and the image seems hidden. Where does this covering come from? It is the veil of his own thought which has kept him aloof from his great Master — the Almighty.

Suppose he does not see his master, under the covering, he must not feel vexed. Why so? Because his master named B is within this covering, and in him in some form or other. Suppose he does not see his master within his form he must not be perplexed. Broadly speaking, he is everywhere, but since he cannot see his presence every where, he made him limited in his own form for the sake of concentration. If he thinks his master is seated within, that completes the idea of his presence. That means he has got the idea of his master rooted deep in his heart. Very ridiculous it is, he seeks his master where he has given him his place. Suppose he prays to his master to be seated on the plank of his heart, and if his prayer is heard and answered in words spoken by his master at his call, “I change but I cannot die!”, the idea will be totally correct so to say. The idea should remain as it is. Form may be changed, it matters little.

Now the disciple is satisfied. He contemplates his master, and the idea of His presence remains in his heart. I think it is sufficient. There is one philosophy underlying it. When we put a bird into the cage for the first time it begins to flap its wings because it is not used to the cage. You put the unlimited one into the cage of your heart. When the unlimited one is compared to a bird for your understanding, it begins to fly with you, and then you begin to seek its image which is only seen as long as its flight has not begun. You both fly together to have the cage and you become one with Him. When this is the case, I mean when your flying has commenced, then fly with all you have got with you. (SS-215,216,217)

You think your worldly responsibilities to be a hindrance on your path, but that is a grossly mistaken notion. We have to go along taking both the sides together i.e. the worldly and the Divine, side by side. My master was an ideal in this respect, and I am also following in his footsteps. Vairagya does not in any way mean the neglect of duty, whether in respect of the world or of the Divine. (SS-58)

We need not renounce the world and go for penance in the forests. Let the material world and spiritual world go side by side, glittering equally. One cannot be a loser in any way, if doing his household duties, he brings himself upto the realisation of God as well. We should soar with both wings if we want to succeed. It is a vague idea of the people in general that God is to be searched for in the forests. My idea is that He should be searched for in the heart. One is performing the household duties and at the same time is equally busy with Godly devotion. You may say that these two things are incompatible and are contradictory to each other, but it is not the case. In the long run, Godly wisdom begins to work and one does his duty from the mind beyond. (WU-47)

I do not think that one who exerts himself for the achievement of realisation while attending to his household duties shall be a loser in any way. On the other hand he will be soaring high with both wings outstretched, on towards his eternal homeland. (SS-414)

Our purpose can never be served if we neglect either of the two. For our final success it is certain that both the phases of life, the worldly and the Divine, must go side by side equally resplendent. We must fly with both wings out-stretched. (SS-530)

God is the subtlest being and in order to realise Him the subtlest means are the only way. This does not mean that for realising God one has to ignore the needs of physical body or empirical world. (SDG-112)

None is required to give up the normal activities of life connected with his worldly living, but needs only to be busy along — side with it for the attainment of That which is finally to be attained. I wonder why people do not feel interested in this matter which is of such vital importance. (SS-424)

I find great difficulties here. People follow what they want and do as they desire but expect the result to be as I want it and which is so dear to them and to me. The result is that a sort of block is formed. I find this in many hearts. This hides the Reality and keeps it out of the sight of the Abhyasi. If I am to be held responsible, I will request you to follow what I say. (SDG-63)

Dynamic methods should be adopted. And what can those methods be? Only those which introduce, from the very beginning, the character of the Infinite. I shall be very grateful to the readers if they ponder a little over this sentence.

This can be best introduced by those who have imbibed the real characteristic within their own centres; who know how to draw in the power and piety from the higher centres to the lower ones, and who can transmit the effect into the abhyasi so that they may adopt the same character. For this a strong dynamic hand is always necessary. As long as we do not remove grossness settled in our centres, the grace or effect of higher centres remains far apart due to the grossness and complexities we have made. (SDG-58,59)

A man is not fit to impart Spiritual training unless and until he has developed the capacity of fomenting his disciples with superior force which is all and all. (SDG-145,146)

Now we fix it {Goal} up in our thought at the time of taking our food, so the effect filters down on the substance which is there. When we eat it, the effect taken in by it enters our body and begins to spread all through our veins and arteries. In other words we have utilised to our best purpose the thing which we take in from outside. The particles and atoms of the body begin to get purified. The impulse of thought created thereby combines with the food, and helps to promote our physical and spiritual health. (BWS-162,163)

Our rules provide for taking food in the remembrance of God. All our actions should likewise be such as may be helpful to us in the attainment of the Ideal. While taking food we fix our thought upon the Ultimate which we have finally to attain, in order to take in its effect too, and increase our purity all the more. (BWS-163)

The Eastern thinkers have taken special regard of the question of food. It should be cooked neatly and cleanly in a proper manner. That is the hygienic point. But if it is sattvik and is cooked in constant remembrance of God, its effect will be surprising. And if it is taken meditating all the while on God it will cure all kinds of spiritual diseases and remove things which hinder our progress. I have not to say much about it as it has already been dealt with sufficiently in our books. (BWS-97,98)

Neglecting altogether the really essential hygienic and spiritual basis of food, we must not be whimsical, thinking that it is defiled if merely touched by one other than of a particular sect, even though he be more innocent, pious and spiritually elevated. Hindus have experienced sufficiently and ought now to realize that the present day policy of food is neither social nor spiritual. In support of my views I quote below the words of Swami Vivekanandaji who is an authority on spiritual subjects, “The extravagant meaningless fanaticism which has driven religion entirely to kitchens as may be noticed in many of our sects, without any hope of noble truth of that religion ever coming out to the sunlight of spirituality, is a peculiar sort of pure and simple materialism. It is neither jnana, nor karma nor bhakti. It is a special kind of lunacy and those who pin their souls to it are more likely to go to the lunatic asylum than to brahma-loka”. (BWS-98)

We must cultivate the habit of forbearance and tolerance, putting up coolly with taunts and rebukes of others, feeling ourselves to be at fault. This is not too great a sacrifice for the attainment of the great Goal. If my views seem to be appealing to you please try to follow them. This will bring you greater peace. If you find yourself inefficient for it, then you should resort to prayer with a supplicant heart. Do this and see whether you are able to overcome anger or not. (SS-243)

It is wonderful to find that everything in Nature is round, so as to form a circuit for the flow of power. The positive force revolves alongside the negative in order to effect generative growth through the medium of heat caused by the action, in accordance with the divine will. (SS-471)

The rishis of yore used to recommend people to go into the forest or the hills, where the environments are natural. The place recommended was to be far from human habitation. If one goes to a high peak of a mountain, he will only find a sort of echo and not any thought. (SDG-30,31)

Our ancestors had sought their ways of realisation in the forests, away from the life of action, forsaking all ties of worldly connections with their fellow beings and others. We under the Sahaj Marg system try to create such an atmosphere around us in our homes so that they serve the purpose of forests. (SDG-142)

You may by the way study the thoughts either of Shri Aurobindo or of Maharishi Ramana, but you must also go on with what you are after. I too had gone through mahayoga. The followers of the Maharishi are even today found to be badly entangled in, and controverting over, the view regarding the exact position of the heart in the human body, whether it is on the right or on the left. There is however no mystery about it. It will be quite clear if we take the whole structure of the physical heart into consideration. Maharishi insists upon enquiring, “Who am I?” In my humble opinion it would be far better instead to try to forget `who I am'. The body-Consciousness and soul-consciousness must both necessarily go away, and this view is based on my personal experience. (SS-204)

You say that you want to cover the entire distance in one leap. That is highly encouraging, but for that you have to adopt proper means which might be helpful to you to the maximum limit. In this connection please recall to your mind the example of Hanuman who is said to have jumped across the sea between India and Ceylon in one leap. How could it have been possible for him? The fact is that usually he remained in a state of forgetfulness all the time. Consequently he was seldom aware of his capabilities unless he was reminded of them at the hour of need. He was ordered to go to Ceylon to bring tidings of Sita and he was so deeply absorbed in that thought (compliance of the Master's orders) that nothing but the object was in his view. He had no idea of the distance, nor of the ocean, nor of any difficulty. A slight recollection of his capabilities having been revived in his mind, he set off on the enterprise. Nothing could then stand in his way and he reached Lanka in one leap. So if you can create a similar state of forgetfulness in you with your thought fixed firmly on the object and not on the intervening things you shall be able to jump up to it in one leap. For Hanuman the focus of his thought was mother Sita and for you, the pursuers of the Divine path, it should be your mother, the guru or master, who takes you along up to God. So if you are able to reach up to your master you can as well find your way to God. The method for bringing yourself up to your master would also be the same i.e. promoting a state of forgetfulness in yourself. (SS-267,268)

When we were born into this world for the first time we were pure, because the source from which we have descended or come down is purity. The time went on, and in our innumerable births we have gathered around us different types of grossness by our actions.

In this present existence too we are performing actions and the result is that these very actions slowly form layer after layer of grossness around the original purity, so that in course of time we become to resemble the silk-worm that has spun a cocoon around itself. When man reaches this stage of his earthly existence, his life is one of the artificiality and full of grossness, both in the level of action and in the results. The original purity has been reduced to a faint glimmer and that is often scarcely perceptible. All memory of his original source or home-land is now forgotten, and as action follows action the shell around him gets harder and harder and his memory of the source gets fainter and fainter, until it is almost completely forgotten.

We have now come to the stage where we become disgusted with the present existence, but yet we have no memory of that pleasant and pure state which is our real existence. This is because we have become accustomed to this existence, whereas the other has been almost totally forgotten.

The only way out of this existence is to return to the source. To find the way back by unravelling the strands binding us may not be possible except with the help of a guide who has connected himself to the Source, and who can therefore loosen the knots binding us by the power of his Transmission of the highest consciousness. (SDG-23,24)

Please see FAITH.

We proceed on and come to the next higher region. The state of fire now disappears. This shows that we have now entered the state which is quite opposite in character to the previous one and it is that of water. If we settle down at this merging, then in spite of all our wanderings in it we can but master this element alone. The help that knowledge offers us is that it infuses us with a longing for the search of the Ultimate. If this longing is absent or one does not crave for Reality in true sense, he stops at the point and begins displaying miracles. We can truly realise the condition of the region only when our craving for Reality helps us to develop in us the state of identicality, which follows every merging. Since we aim at the absolute Reality, we, in spite of our mastery over the knot, never feel inclined to utilise this power. There is such a soothing tranquillity at this point as one would feel by the refreshing effect of a vast stretch of water before his view. Identicality with that condition will bring the abhyasi to fuller realisation of the state. (BWS-315,316)

When we slide down a little for the purpose of work, we feel our own fragrance (the Divine one) in every particle. Unless a momentary glimpse of that stage is witnessed, it is very difficult to understand the condition. (SS-362)

Please see SPIRITUAL DESTINY, BHANDAR.

The state of Freedom commences then but it is after a good deal of tiresome journey. When Freedom dawns the fatigue of the journey is over and we do not feel ourselves encumbered with its weight.

But our travelling is not yet over. We march on still towards the Base, where the Realisation assumes its original form. The colourful visions having ended, the vision of the Absolute in its true aspect commences forthwith. But the march is not over yet. There is something still which is inexplicable. The idea of freedom is also there, and so long as it is there, it is a bondage still, though our journey might have come to an end. There it is only God's help that can take us along onwards, but only when we are in a state of complete oblivion. In that sense I would therefore prefer to induce people to forget themselves instead of knowing themselves. (SDG-100,101)

Everybody likes freedom. But few take care to acquire `freedom from freedom'. This higher stage is the result of total submission to Master Supreme. It is all absorbing attachment (bondage) to Reality alone, which liberates one from every other bondage. (SDG-105)

Freedom we want but we do not know its definition. (SDG-65)

Who may these functionaries be? One might say that they must be gods and goddesses. Certainly not! Gods and goddesses are in fact the various powers of Nature, like the different parts of the machine. They go on with their set routine of work irrespective of every thing else, and they have not the capacity to go even an inch beyond. The real functionary at the root is the ‘man'. It is he who has to look to the proper regulation of Nature's machinery, and to maintain the right functioning of its parts. This may be surprising to some but it is a fact beyond doubt. (SS-477)

When a man gains mastery over this region {Pinda Desh}, he automatically develops within him an intuitional knowledge of science pertaining to matter,which he can utilize any way he likes after sufficient practice and experience. But as this achievement does not suit his purpose, so far as spirituality is concerned under efficient system of training, an aspirant is kept unmindful of all those material powers and is helped to cross over by the reflected power of the Guru, so that his attention may not be attracted by anything other than purely of spiritual nature. He is then in a position to conduct petty godly work entrusted to him. His sphere of work at this stage is a small locality, e.g. a town, a district or some bigger division. The nature of work he does is the proper adjustment of everything in action within his jurisdiction in perfect accordance with the demand of nature. He introduces the required elements within his sphere and removes the unwanted ones. He is known as a Rishi and his designation is Vasu.

The next higher in rank and position is a Dhruva. He enjoys mastery over Brahmanda Mandal and falls under the category of Muni. His sphere of work is much larger and he exercises authority over the Vasus. His duty is to look to the cleaning of the atmosphere of all unwanted thoughts and ideas prevailing within. Besides his routine work he has also to look to numerous other duties entrusted to him for the time being. The state is acquired after the thorough illumining of the region located in the human frame within the hylem shadow.

Higher above is the position of Dhruvadhipati who directs the work of the Dhuruvas. The state is acquired after gaining mastery over the point of Naval. His sphere of work extends to the whole world but his work is similar in nature to that of a Dhruva. Besides his routine work in connection with the cleaning of the atmosphere, he too has to look to causal events and incidents happening at different times. These godly functionaries are highly developed souls of great calibre who work strictly in accordance with the will of Nature in utter disregard of the feeling of individuality or self. Their working is automatic and mechanical and they have no personal choice or discretion in any matter.

The position of Parishad, who is above Dhruvadhipatis, is bestowed under rare circumstances when Nature stands in dire need of it. He regulates and directs the activities of the various subordinate functionaries mentioned above and imparts various duties to them, reserving for himself only the most important ones. His will works in all-important matters, e.g. great enterprises or wars, in order to bring out the destined result. He works all the destructive and constructive plans of Nature. His sphere of work is confined to this world only. The state is acquired when a man gains complete mastery over the central point of Sahasra Dal Kamal.

The position of a Maha Parishad is the highest in rank. It is the last godly post and is very rarely bestowed except when Nature stands in urgent need of drastic change or an overhauling of the world. He enjoys the highest power. It starts from the right region of the occipital bone as given in diagram No. 5, Efficacy of Raja Yoga.

Such are the marvellous attainments of Raja Yoga, which a man can achieve if he is really earnest about it and proceeds along the right path under proper guidance. (BWS-277,278,279)

Hear about our gathering. Some gentleman does puja for the sake of courtesy, and another sits for it for the sake of formality. Well, thank God, there is at least this much. Some gentleman has got the habit of sitting for puja once in a while, and wishes that I myself should form this habit in him. Well, so much for the better. Possible someone or other may even enter the sphere of blasphemy by remembering me instead of God in times of difficulties and hardship. None seems to possess the real interest. Even if there are such, they can be counted on one's fingers; they have got neither longing nor craving. Once my master Lalaji had written to some gentleman, “I require lions, not sheep”. And he orally told some gentleman, “I have admitted even sheep in my Satsangh for courtesy's sake”. This was his experience. Remembering this, no complaint against anybody remains. It appears that it is my fault alone. But then, everyone has to be looked after. I thought of methods. It is a matter of gratification to me to think of receiving some light, or of receiving it in future, which at least is better than nothing. Some work or other at least would have been done. Anyway, our intention is right. (SS-212,213)

Everyone is apt to receive blows in the life of this world, and this has happened in your case regarding your salary. If you cannot think this as a gift from the beloved, think it is from Satan and you will have some courage. The heaviness will disappear by God's grace and probably it has already disappeared. (SS-439)

For further reading please see AFFLICTIONS.

It was in accordance with the need of the time that Lord Krishna revealed the truth depicted in the Gita to Arjuna. We must be highly indebted to him for all that he put forth for our benefit, which in course of time has become the guiding light for us all. It was not merely an idle discourse but the actual revelation of the very thing needed for a true pursuit of the Divine path. They relate directly to the various conditions which an abhyasi passes through during the course of his march. It related to the practical realisation of those conditions which can be attained through proper Sadhana. There may however be elevated souls present in the world today who may be able to give you a glimpse of it, or to create instantly the same state in you by the application of their own inner powers.

Let us here consider how much time Lord Krishna could have possibly required for speaking out the total text of the Gita as we find it today. The armies were standing face to face on the battlefield, and war trumpets were sounding loud, announcing the zero hour for action. How much time was there at the disposal of Lord Krishna to bring Arjuna round to the proper course by preaching a sermon to him? The recitation requires at least a few hours. How could that be possible at that critical moment? Evidently he could not have taken more than a few minutes for it. The fact is that Lord Krishna actually transmitted to Arjuna, within a few minutes, all those mental states necessary for the purpose at the time. Really they were the very conditions which an abhyasi passes through during the course of his march. The process brought Arjuna instantly to a higher state of spiritual Consciousness and purged out the feeling of undue attachment from his heart. This can as well be possible today if a personality of that calibre is there. But, as it is too commonly witnessed, people hear and recite Gita for the whole life without taking in the least effect thereof. None has so far ever turned round like Arjuna in spite of hearing the Gita for years together. The reason is that those who recite to others are not capable of transmitting its truth into their hearts, on account of which no effect is produced upon the hearers. For that purpose it is necessary that the reciter must have a practical approach up to the conditions related therein, and should possess a strong will and the spiritual force necessary for making his voice vibrant so as to carry the effect of the sound right into the hearts of the hearers through the process of transmission. Then alone can its recitation be useful to the hearers.

As for the teachings of the Gita, we are ever being told by teachers and preachers of high rank and reputation that man should never consider himself to be the actual doer of things. But at the same time it is quite evident that mere reading or hearing of it is of no avail unless we take up means to achieve it practically. But we are always in the dark about those means which are necessary for the purpose. Nowhere can the slightest hint to that effect be traced out in all other discourses. The result is that the hearers are wrongly led to the conclusion that only the frequent repetition of the words, ‘I am not the doer' is all and enough for them. It is in fact an inner state of mind in which the physical actions of the abhyasi do not create impressions upon his heart. Consequently, a feeling of being a doer does not arise in him. When impressions are not caused the sanskaras are not formed, and consequently chances for bhoga do not arise. The formation of sanskaras is thus stopped. This is quite essential for those on the spiritual path. This was in fact the actual state which was transmitted into Arjuna, and by the effect of which he at once rose up to that level of higher Consciousness. The oral expression given at the time constituted only seven slokas to offer brief hints to illustrate the condition acquired by Arjuna through transmission.

The state of atman described in the Gita is a further clarification of the same point. When one has practically attained that state, he begins to feel the same all through. That is in fact the actual state of Realisation. Great stress is laid in the Gita upon nishkama karma or desireless action. One may go on saying like that forever, still it may never crop up within him unless he adopts the means and practices for its achievement. This is in fact a kind of layavastha (state of merging) without which the vision of Virat, as displayed to Arjuna, could never be possible, though proper capacity and advanced insight on the part of the abhyasi are also essential for the purpose. On witnessing the scene of Virat, even Arjuna cried out that he could not bear to see that dreadful sight. The reason was that the Layavastha which had been transmitted into him related only to the conditions of the virat desh, while the scene witnessed by him was the display of the full force of the brahmanda mandal, which is far beyond the region of Virat. It was in fact the sphere wherefrom everything comes down to the material plane. The entire plan of the battle of Mahabharat was there in an astral form. It was this vision that Lord Krishna brought to Arjuna's view after pulling him up to that level. Some people may not however feel induced to believe it as it is, and they might have their own reasons for it. But I may assure them that though normally wanting in practical proof, it is quite possible and practicable even today, provided there be a personality of such calibre, and provided the sadhaka too be capable of being lifted up to that level.

The Gita also emphasises the importance of Duty, which constitutes the very basis of the social order of the world. It falls within the scope of Raja Yoga, and it is immensely helpful in bringing about the cessation of sanskaras. The state commences when all senses are silenced. Mere saying or hearing is of no avail in this respect. It is only to be practiced, and for it a broader heart is required. It is not so easily attainable in a brief span of time. Persistent labour with proper means is essential for it. It is likely that people may not pay heed to what I say herein; but soon the Reality which has, due to the effect of time, got covered with complexities, shall be unmasked and the people shall begin to realise its true significance. May the time come soon! Amen. (SS-542, 543, 544, 545, 546, 547, 548)

Commentaries on the Gita

There are numerous commentaries {on GITA}, and more are still being added. Almost everyone attempted it from his level of learning and reason for the people to understand it from the same level of thinking. But though their physical labour in this respect may be appreciable to some extent, the actual purpose is not served at all; and, to be more frank, the commentaries have made the original text all the more complicated by putting the bare truth under coverings or misconceptions. In other words we increase our own limitations by adding more and more complexities to it.

Similar is the case with the worship of God who is represented as physically similar to man, with the only difference that he is a superior being and has a bigger sphere in proportion to his bigness. (SS-541,542)

The glory of God is reflected only in the heart which is pure like a mirror. May God grant you all the capacity to come up to it to solve your problem of existence. (SS-165)

It is very essential for everyone to fix his thought, at the very outset, upon the goal which he has to attain so that his thought and will may pave his way upto it. It has been observed that those on the path of spirituality who did not fix that final state for their goal have definitely remained short of the mark, because, before arriving at the final point, they mistook one or the other of the intermediate states to be the final point or the Reality, and stopped there. Thus they suffered merely for not having fixed their goal. Even in worldly matters so long as a person does not keep his object in view his efforts are never so intensified as to ensure success. (BWS-145)

Our goal of life, as discussed in the previous chapter is the final stage where we are nearest to the Superactive Centre or Zero, which is the primeval cause of the entire manifestation and to which everything will ultimately return after Maha Pralaya (complete dissolution). To acquire this state we have ourselves to become zero. (BWS-195)

Now I come to the point what the real goal of life should be. It is generally admitted that the goal must be the,highest; otherwise progress up to the final limit is doubtful. For this, it is necessary to have a clear idea of the highest possible limit of human approach. (BWS-191)

The final point of approach is where every kind of force, power, activity or even stimulus disappears and a man enters a state of complete negation; Nothingness or Zero. That is the highest point of approach or the final goal of life. (BWS-192)

Such is the extent of human achievement which a man should fix his eyes upon from the very beginning, if he wants to make the greatest progress on the path of realization. (SS-132)

For further reading please see NOTHINGNESS.

There should be a goal before us, and we should try to attain it in the most natural way. There are many methods of realisation, and each one claims its efficacy. But it is our duty, before entering into any system, to consider which is the best system, and it depends upon one's own judgement and the grace of God to get a real method to solve the mystery of one's life. (SDG-142,143)

For further reading please see GOAL.

God is one and one alone, so we must take up the one to realise the one alone. The idea of Trinity will definitely lead you to multiplicity, whereby the object shall be lost. One may however adhere to the worship of gods so long as proper means are not within his sight. But when he discovers the right course he must give them up for the better and higher one, and take up the direct way to the realisation of the Absolute. (SS-334)

God is not to be found within the fold of a particular religion or sect. He is not confined within certain forms or rituals, nor is He to be traced out from within the scriptures. Him we have to seek for in the innermost core of our heart.

There are various conceptions of God. People look upon Him differently according to their capacity and understanding. The most commonly accepted conception of God is Eternal Power. But the philosophic view goes much beyond and includes the idea of Nirguna Brahma or Indeterminate Absolute, which is above all multiplicity and distinctions. It is the ultimate cause and substratum of existence, the supra-active Centre of the entire manifestation or the Absolute Base. It is beyond quality, activity, or consciousness. It is also known as Para Brahma. Next comes the idea of God as Supreme existence. We see the universe with all its diversities and differentiations and we are led to believe in its creator and controller. We call him Ishwar or Saguna Brahma (Determinate Absolute). We think of Him as a formless Eternal Existence, which is omnipotent and omniscient and possesses all the finest attributes. He is the efficient cause of the world and He is also its preserver and destroyer. It is only when viewed from this lower standpoint that God (as the God of religion) becomes an object of worship. This is the final approach of almost all the religions. So far, God is conceived of as Nirakar or formless, but possessing of certain attributes. This is in itself a difficult idea for the common folk to grasp. They therefore, try to secure an easier approach by taking up to a more tangible form. Some, therefore, think of Him as seated on the highest Heaven, administering justice and benevolence to all. Others think of Him as an all-pervading power controlling the Universe. Thus by degrees we are in a way gradually drifting away from the Nirakar or formless aspect to some tangible form or Sakar. Much has been said in the religious books about the two conceptions, the Nirakar and Sakar, but really both the conceptions, as generally understood, are greatly misleading. Really God is neither Nirakar nor Sakar but beyond both. Those who treat him as Sakar limit the Limitless within bounds of form and shape. The result is that they cultivate narrow-mindedness and remain forever within bounds. If we take Him as Nirakar the very idea brings to our mind the limitation of attributes as creator, controller and destroyer. Even the idea of God as Power or Energy is still a limited conception. We go on ahead to the idea of non-entity or zero, still we are in a way somewhat away from Reality. What then? Expression now fails. Sufficient be it to say that if we are really away from both the conceptions, we may think ourselves to be in the right direction. So long as we remain confined within the bounds of religion the God of religion remains in our view and we remain entangled within one or the other view. The highest spiritual attainment is only possible when we go beyond. In fact spirituality begins where religion ends. (BWS-177,178,179)

There are some who advocated the idea of a personal God, others that of a formless God, still others that of saguna or nirguna (with or without attributes). There are heated discussions resulting in bitterness which create feelings of hatred against each other and produce causes for dissension. The supporters of both saguna and nirguna concepts, though they vie so much with each other, are, in my opinion, equally in the wrong and neither of them has thereby been able to achieve the ideal. They are really the two paths with the same (common) object, viz. Realisation. The only difference between them is that for those who proceed by the former (saguna) and remain fixed to it, Infinity ever remains out of their view. That means they have solidified the watery vapours of the air into hard icy rock. Now if icy rock slips down into the sea, ships are likely to strike against it and get sunk. Similar shall be the fate of the advocate of the nirguna view if he sticks to it forever thinking it to be all-sufficient, perhaps with the only difference that his rock might be a little further on. Truly speaking, God is neither saguna nor nirguna but beyond both. He is what He is. What should then be done to solve this mystery? The only possible solution can be to fix our eyes on the Absolute, be it saguna, nirguna or neither, and develop love for it. (SDG-77,78)

Really God is very simple and plain. He is not in solid forms. There is no solidity whatsoever of any kind in Him. God is simple and extremely subtle. In fact the very simplicity and purity of the Ultimate has become a veil to it.

In order to understand the conception of God or Ultimate Reality, let us start with the stand taken by an atheist, that there is no God. This is to say in mathematical terminology, that no positive or negative value can be assigned to it. The mathematical sign for that which has no positive or negative value is ‘zero’ or ‘naught’. Now let the atheist be faced with the question as to what exists. A consistent agnostic can doubt and deny the existence of everything but not of his own self, viz. that which doubts or denies. Speaking again in mathematical terminology it may conveniently be expressed as ‘one’.

Look at the magical function of ‘zero’. As you go on adding more and more of that which does not exist, i.e. ‘zero’ to the right side of that which exists, viz. ‘one’, it goes on swelling and multiplying itself. There is hardly a comprehensible limit to this expansion, and the Upanishads have rightly characterised this expanded Infinite as bigger than the biggest (mahato mahiyan). Then start adding ‘zero’ to the left side or negative side of ‘one’, with the function of negativating will, i.e., the decimal point. The addition of more and more ‘naughts’ will gradually bring the ‘one’ closer and closer to the ‘zero’. Again there can be hardly any limit to this shrinkage of the ‘self’ and the Upanishads have rightly characterised it as smaller than the smallest (anoraniyan).

For the sake of understanding we may call it ‘Zero’ or the ‘Centre’, or the ‘Base’. No prakriti and no universe can stand without the Base. There must be a backing for the existence and that backing is God or Brahman, Ultimate Reality. It is the Bhuma, a substanceless substance and a forceless force. (WU-12,13,14)

God is quite plain and simple, devoid of everything, not to speak of any solidity. So, it is absolutely necessary for us to free ourselves from grossness and solidity in order to achieve Him. The solidity comes in by the effect of our own thoughts, actions and surroundings. Our thoughts must therefore be regulated, and the individual mind must be thoroughly disciplined so as to clear off the weight settled in. We should become as light as possible so that a single breath of the master may put us to the highest possible flight. (SS-312)

Some think that the concept of Indeterminate or attributeless God (Nirguna) is better than that of determinate God (Saguna). Others hold just the opposite view. In fact, both of them are erring. They neither attain Nirguna Brahman nor Saguna Ishwara. There are, no doubt, the two ways; but the goal is one - the realisation of the Ultimate or Eternal Absolute. Both the conceptions, as generally understood are greatly misleading. Truly God is neither nirguna nor saguna but beyond both. (WU -11)

It is very difficult to explain God because there is nothing to compare Him with. We are therefore compelled to take up the method of contrast. (SS-506)

Whatever it is we must love it. (WU-11)

Every one must be prepared to meet his end. That means he must attain the highest spiritual level as early as possible so that he may not have to regret when his end comes. Devotion and constant remembrance are the only surest means thereof. God- realisation is not at all a difficult task provided one diverts his attention to it in the real sense, with faith and confidence, resigning himself completely to His will. It can be very easily accomplished if one attends to the due discharge of one's worldly duties taking everything in the sense of God's command. (SS-110)

Time has almost matured for a change which is imminent and inevitable and for which the Godly energy in human form is already at work as referred to in my book Efficacy of Raja Yoga. It may not at present seem convincing to some of us but it is a fact beyond doubt. The world shall know of him and his work in this respect after some time when events have sufficiently come to light. Godly work is always accomplished through the agency of some human being of high calibre and not direct. The reason is that God does not possess mind, which is the only instrument to bring things into action. Man possesses mind, which can be utilized for the purpose, but only when he has lost his feeling of individuality in toto. What remains in him after he has achieved complete negation of self, is not the human mind but only the Godly mind in pure and absolute state. Now Nature works through this Godly mind although apparently it exists within the frame of a human being. (BWS-281)

Sometimes, the fortune favours and one gets such a Master even though one is not fit for the best sort of spiritual training. In that case there is nothing but the grace of God. (SDG-146)

Please see KNOTS.

Even as the harshness of the Beloved is appealing to a lover since it contains a gentle tenderness which reflects love all through and attracts him all the more, the rebukes of the Beloved are very pleasant to him and offer him greatest joy. If we take a cruder view of these scoldings they assume the form of painful experiences which people call by the name of miseries which are so easily endurable to a true lover who takes them with delight even in their grossest form. When this state is acquired, the underlying emotional trend converts it into a state of gratitude. This indicates how nicely he has welcomed them and is now so happy with them because they have come down from his Beloved.

This results in all joy and he begins to abide in it. After sufficient practice it becomes his second nature and its consciousness too drops off. The glamour too passes away. When this is attained, there remains nothing but the swimming in the sphere of Reality, and further on the idea of swimming too becomes extinct. The power generated by the habit of forbearance helps him a good deal in his pursuit, and he enters the sphere described above. What happens next has already been dealt with sufficiently.

In our system this stage is often attained by an Abhyasi. It offers him pleasure and he begins to appreciate it. It helps his entry into the above mentioned circle where he begins to have an experience of the calmness of mind. Then he begins to realise that all these things which had the outer form of misery or scolding had come down only for his good. They are really invaluable to us when they come as gifts. Being overjoyed to have them, one is naturally inclined to express his feeling of gratitude for them. (BWS-155,156)

The kicks of the past should be considered to be like the thrashing by a teacher to bring the pupil round to the right path, and for which we should be grateful. (SS-26)

For further reading please see OBLIGATION.

We thought of one thing and one alone, attaching ourselves to the thing far above our conception. The idea of greatness is now in our heart. Naturally we feel ourselves as its part, or a trifling thing in comparison to that. We do it over and over again. Now we have made the passage by connecting our thought with that high region for realisation. As we practice this, clouds of darkness begin to disperse and vacuum is created by the force of the will. The power then begins to rush in, in higher degree, with the result that individuality goes away and mind remains. (BWS-34,35)

Greed is our own creation. It should be eradicated completely. One should not have greed even for spirituality. It is seen that some abhyasis are very greedy of taking sittings. (SS-22)

For further reading please see VIKARAS.

Grihastha ashrama {Family Life} is not a bar in gaining the Real. I think this is the best ashrama in which higher approach is easily possible. I am a grihastha and my master was also one. I assure you that a perfect saint may be found in this ashrama alone. We perform our duties and remember Him as the Ultimate Reality. Duty is itself worship if the idea that it is the order of God remains in the mind. (SS-135)

For further reading please see FAMILY LIFE.

The currents flowing down from the Origin manifested themselves in diverse ways. They had descended not without purpose. They were in fact powers which began to act in numerous ways, producing the required results. All these powers had emerged from the Origin and began to manifest their actions. Take the case of a baby. At the time of birth he could not even move about. Subsequently he began to sit, stand, talk, walk and run. That is to say, the capacities lay dormant in him, which now began to develop into action till he attained blooming youth and acquired the full active vigour of a man. The elements contained in the composition of the baby developed in various forms, though the origin of all these was the same tiny drop. Veils after veils began to set round which were caused by the effect of the mother’s habits, the father’s thoughts, the type of training and all external influences which began to display their respective actions. All these influences had a touch of materiality. The multiplicity of actions made him uncognizant of all the various changes which he had undergone during his march towards grossness. Now he is so intensely engrossed in it that it defies all efforts to get out of that state of complete grossness. Later on it took another turn. He came in touch with the world around and was influenced by the dealings and associations of others. The environment caused its own effect. One became possessed by thoughts and worries. His entire existence being coloured thus, he assumed a changed form and began to attract material for the same. What was he, and what has he become now. The original drop was suppressed so much that it went quite out of view? Not only this but the elements thus introduced went on growing stronger by the effect of his own thoughts. Consequently their action grew still more powerful and intensified, with the result that they began to draw in greater power from the forces of nature. Just as a tiny spring composed of a few drops of water trickling down from a mountain crevice flows down in the form of a petty rivulet, and goes on swelling by the additional supply of water from the melting snow or from tributary stream till it develops into a huge sea of water, so does a baby, when the things introduced into him at the primary stage have attained full development, attain maturity. The origin of the ripples present in the water is nothing but the result of the Karmas (actions) which had helped him during the course to acquire its final form. These are the waves which are lastly considered to be the waves of joy often misinterpreted as ‘Anandam’. In a man’s life this phase comes during the period of youth when he is sufficiently coated with contaminations. When a man comes into this form which is the result of all the actions, his state is similar to that of the ocean. (BWS-141,142)

Moreover unfortunately today the ideal too kept in view during these practices is not the highest. In most cases they remain all along in close touch with the idea of gods in the physical form keeping in view their gross body and activities. The effect of this gross conception is nothing but internal grossness and opacity, which they inhale all along during the practice. A gross conception will necessarily keep you within bounds and limitations and final approach or absolute freedom can never be possible. This is the reason why in spite of years of practice they find themselves at the lowest level of attainment. They are, so to say, searching everything in a stagnant pool where even oxygen, necessary for the upkeep of life, is wanting. They have made such a pool their permanent abode. Proper light is needed to make pearls. (BWS-185,186)

Life is the awakening of the State of Being. When we brought in our share of the awakening state, every function of the material existence commenced. In the beginning, it was more in relation with Divinity from which life started. With the progress of life, actions continued having their effect according to their nature. Now we have lost our balanced character and have grown unbalanced.

Action is a very strong thing because it is connected with life. So its misuse has produced wrong effects and each centre has lost its originality and has begun to imbibe different effects, with the result that the whole frame of the body become a human factory and began to pour out, what we have collected so far. And this process continued for years. When the span of life ended we took another form with the accumulated effects of grossness we had formed. Thus we have been adding at each birth till we have become the actions themselves. Every centre of the nerves became a pole itself producing different climates and changes. We have formed the poles according to our actions and the repeated actions made the centre more strong. The outcome is that we remain embrassed by the commands we receive from different centres for each faculties.

Now our life changed from spirituality to matter and this went on and we became worse. Somehow, either by the effect of circumstances or by the company of pious persons, we got a passing air of Divinity and began to compare it with the present state, and then we came to know that there is something superior to what we have. (SDG-47,48)

Our excessive attachment to the environment, and surroundings of a similar nature, create in us heaviness and grossness. Subtleness is lost and everything that comes to our view is interpreted in the same light. This not only veils our understanding, but the heart and brain also get affected by it. It was the same tendency of mind which displayed itself through all the writings of men of knowledge and learning. For thorough understanding of things one must have practically attained the state of mind required, before one can come out to explain it to others. (SS-540,541)

You are definitely under the guidance of such a one in the form of my great master, whose effulgence, if keenly observed, will be found spreading all through the world. If anyone ponders seriously over it he will find it full in every nook and corner. I shall however go on serving you with the wine of spirituality and at the same time developing your capacity for more and more. What else do you want of me? (SS-203)

Having in view our determined goal and the proper means to achieve it, our next lookout must be to find out the right type of person as our guide, who might successfully take us along the path of realization. In all cases(including those pertaining to worldly attainments), we stand in need of the help of a capable guide. It may, however, be possible that after acquiring some knowledge, we may proceed further by our self-effort. But even then we have to depend upon the experience of the teachers of the past contained in their books and writings. In spirituality the case is otherwise. The need of a Guru or Master grows greater and greater as we go on advancing and securing higher stages. Books are of no avail to us in this respect. (BWS-212)

The help of a Guru or Master is, therefore, essential and indispensable for those engaged in spiritual pursuit. There have been cases, however, where sages have attained perfection by mere self-effort, surrendering themselves direct to God. But such examples are rare. It is really a very difficult course and can be followed only by persons, specially gifted with uncommon genius. Guru is the connecting link between God and man. It is through his medium only that we can each God. He is the only power that can extricate us from the intricacies of the Path. (BWS-213)

The selection of the proper guide or guru is the next point to be taken into consideration. The guru’s job being the most significant and invaluable factor of spiritual life, it is absolutely necessary that due precaution be taken to select the right type of man for the guide. The slightest error in this matter may often prove highly disastrous. God alone is in fact the real guide or guru, and we all get light from Him alone. But only he who has cleaned his heart to that extent feels it coming therefrom, while a common man engrossed deeply in material complexities feels it not. He therefore stands in need of one of his fellow-beings of high calibre to help him in that direction. We may call him guide, guru, master or by whatever name we like, but he is after all a helper and a supporter, working in the spirit of service and sacrifice. His role is by far the most important, for it is he who, as a matter of fact, pulls the real seeker up and enlivens him with the light which is lying in him under layers of grossness. The light thus awakened begins first to cast its reflection upon outer Coverings and removes grossness and impurities therefrom. By and by it goes on developing, affecting the deeper layers also. The light can, however, be awakened by independent efforts as well, but that requires persistent labour for many years together. For this reason association with a worthy guide is of immense value to the abhyasi, since the master too, is duty bound, keeps on removing obstructions and impediments on the path. (SS-190,191)

When the disciple completely merges himself in the guru, the latter becomes restless to take him further, especially when the disciple is unable to go further of his own accord. I will answer a question which possibly arises in every one's heart: “If guru happens to be a traveller of the region of baqua, how is it possible for the disciple to reach a higher region when needed?” If the guru is a liberated one the disciple will surely receive his help, provided the disciple has developed a condition due to which his voice reaches the guru. The voice of those people who are initiated by him reaches the guru quickly. Apart from this, there are representatives and teachers who fulfill the needs of the disciple. (SS-326,327)

It is very difficult to find an adept in Raj Yoga, but they are there, no doubt, in this world. I tell you an easy method of finding them out. If you sit beside such a person, never mind he be a sanyasi or a grihastha, calmness, the nature of self, will remain predominant and you will be care free for the time being. You will remain in touch with the real thing so long as you are with him. The effect is automatic i.e., even if he does not exert himself. So if you really want to search for such a person, what you have to do is only look to your own heart and note the condition of your mind. It becomes comparatively calm, quiet, and the different ideas that have been haunting your mind and troubling you all the time are away so long as you are with him. But one thing is to be clearly borne in mind, that mind should not in any way be taxed and there should be no heaviness. (BWS-94,95)

As for the relative position of the guru and God I may say that this question crops up only when one means to aspire for the realisation of God through the help and guidance of the guru. When such is the case it is evident that the two, God and guru are both in his view. In that case the third one (i.e. the self of the devotee) also can by no means be ignored. Thus it comes to a trinity like that of Brahma, Vishnu and Mahesh. He thus remains fixed in this trinity which may otherwise mean multiplicity. But so far as spirituality is concerned, our real purpose is to march from diversity to unity, and then beyond it to whatever ‘It' might be. But the course we thus take up leads to the reverse of what we aspire for. What is to be done under the circumstances is for each one to decide for himself.

They say that one must love his guru as much as he loves God. In my view that is quite impracticable for there can never be two parallel objects of love. The human heart is not a caravan serai where any and every one may come in to have his stay. Love admits of no dual loyalties not to speak of multiplicity. It has no room even for the duality of the lover and the beloved

“Jab mai thaa tab too naheen
ab too hai mai naheen.
Prem galee ati sankaree
taame dho na samahi.”

“When I was there thou wert not;
now thou art there I am not.
The love-lane is very narrow and
cannot contain two (I and Thou)”.

Such is the path of love. It is also an answer to the question regarding the relative position of guru and God. That means we have to ignore either of the two. For this Swami Vivekananda reminds us saying, “Know thy guru as Brahm.” That is the only solution. But this does not apply to professional gurus who teach and preach for their earning or who are after name, fame and riches. (SS-255,256,257)

My experience of spiritual life is almost mature. From your point of view it may be for me a piece of misfortune since I could not have the taste of many things of the world. I had become quite dumb, having laid myself down upon my master's feet; but definitely from that time onwards all my miseries were over. My worldly life was altogether transformed and I began to view an ocean of bliss all around me. That was due to the kind grace of the Master and to my implicit faith in Him. Under the influence of the Divine current flowing into me from His heart, I felt lost within my self. All this brought me closer and closer to Him, ‘my all and everything'. You might question whether or not God was there in any way near about in my thought. To this I can only say that it was the only relation between Him and me, as it must necessarily be with every real abhyasi. The Shastras too give out a similar view — “Know thy guru as Brahm”. Swami Vivekananda also puts it thus, “When we speak of God as He is in His absolute perfection, we meet with miserable failure, as we are limited and bound by our present constitution to think God as man”. It is indeed a childish view to say that it is blasphemy to regard man as God. Really we start from dualism and automatically reach advaita. When we are lost in it, Reality dawns. This is however my anubhava or experience. (SS-271,272)

You must remember that only he can be a capable guide who has torn off his own Coverings, and at the same time possesses the power of transmission to help and support others on the path. (SS-50)

The popularly believed principle that a disciple can never break off the sacred connection with his Guru under any circumstances, is also a cunning device adopted by those false Gurus to make their position safe and secure and is nothing but a fraud. (BWS-216)

I have always been a free thinker, so I feel no hitch to express myself freely and frankly. I am always ready to welcome any one who may be able to take abhyasis farther on beyond the limit to which I mean to give them approach. When you have taken up one for your guru or guide on the Divine path, and at any subsequent stage discover his incapability to help you up to the final mark, decide for yourself of what avail he can be to you, except wasting your time and energy, and to remain ever deprived of the final approach. You engage a tutor for your child to coach him up in a certain subject but afterwards you discover that he is not so well up in the subject to serve the required purpose. What will you do then, except to replace him by another, better suited for the job? The same should be the procedure in this case also. (SS-204,205)

It is absolutely necessary for us to find out such a guide who can lift us higher and higher by his power. (WU-78)

There have been great saints of highest calibre in India almost at all time and they have by their teachings and preachings tried to guide through to uplift the masses to a higher level of consciousness. But, of all these, one who can foment us by his own inner powers would be the best for a guide in the spiritual pursuit. It is he and he alone who perceives our inner complexities, understands our real needs and knows how to conduct us along the path up to the final limit. Pranahuti or Yogic transmission is of course the chief instrument he works with. That is the only effective process to introduce immediate change to regularise the inner tendencies of our mind so as to effect our gradual transformation. Under the present conditions when the poisonous effect has overshadowed the entire cosmos so as to attack every mind and keep it in a constant state of tumult and disorder, when the senses have all gone out of control, and when the individual mind is on the wings every moment, we stand in dire need of such a personality to take us along supporting us by His superior Powers. This is what we had in the Divine personality of the Great Master referred to above. (SDG-10)

A real guide is never eager for fame or honour, and there are examples of saints who have often courted general disrespect by adopting outwardly, at times, things derogatory to their position. There is one such instance related about Kabir which helped him to get free from the association of his false followers. (SS-170)

For the professional Gurus who perform mock initiations to serve their purpose, it is a matter of constant anxiety. Therefore, in order to keep a disciple permanently in their grip, they proclaim it as a Divine dictate that he shall be courting all the miseries of the hell if he ever thought of breaking off from them at any time. The ignorant masses accept it as the gospel truth, trembling at the very idea of doing anything that might displease their Guru. So they always try to put up with all their atrocities in passive submission. I am sure, there is not the slightest suggestion to this effect found in our Shastras. It is only an ingenuity on the part of these teachers of religion. (BWS-217,218)

The practice of initiating a disciple (though really based on sound principle) has been much abused by most of the modern professionals who do not understand its real significance. Their only function as a Guru is to breathe a few mystical words into the ear of the disciple at the time of initiation and tell him to follow certain ceremonial practices by way of worship. Their duty to the disciple ends with it and nothing remains for them to do for the betterment of the disciple except to give him their Darshan every year and get their annual tribute from him. Really a disciple should formally be initiated only when true faith exists in him and Divine love takes prime root in his heart. Initiation signifies that the disciple's link has been connected with the Supreme Power. In that case the spiritual force begins to flow to the disciple automatically according to the absorbing capacity he develops in himself. It depends much upon the power and capability of the Master to establish a sound connection for which high calibre is needed. A sound connection once established shall continue as long as the disciple does not secure liberation which in such cases is not a far off matter to be attained after numerous lives. In fact if a disciple is initiated in the right sense as mentioned above by a Guru of high calibre the question of breaking off from him can never arise. (BWS-216,217)

Of course, it is true that initiation is an essential thing and there is no go without this. This is necessarily helpful in attaining really high approaches. It is a different thing if anybody creates in himself the conditions of high approaches. Even then he remains deprived of the Great Gift. The person who does initiation becomes as compelled after the initiation as the father to his sons. However naughty the son may be, still the father claims him as his own son and his parentage remains the same. Yes! In spirituality some such thing is also produced in special cases where the teacher can cut off any of his spiritual descendants. But this is done in very exceptional cases, and only the Guru can decide about it. The principle of initiation is that initiation can be done only when the faith of the aspirant is matured, and when he is going deep enough in love. (SS-211,212)

There are some who hold the view that knowledge being the preliminary stage of realization is essential and indispensable. I do not agree with them on the ground that knowledge is only an achievement of brain whereas realization is the awakening of soul and hence far beyond its scope. In books on spiritual science we read much about the conditions of mind at various spiritual stages and get acquainted with them but as regards practical attainments we are far away from them. We can talk to people about those conditions, advance arguments for and against them and establish our superiority in learning but inwardly we are quite ignorant of them. (BWS-219,220)

The real test of a Mahatma or Guru is not his miracles or his extraordinary ways and manners but only his practical attainments on the path of realization. The popular meaning of a Mahatma as a great individuality does not seem appealing to me. I would define a Mahatma as the most insignificant being or rather a neglected figure, beyond all feelings of greatness, pride or egoism, dwelling permanently in a state of complete self-negation. (BWS-219)

A saint or a Mahatma is not in any way different from an ordinary worldly man, except that his mind and senses are in a well-disciplined state and wholly under his control. He remains free from the effect of the different hues and colours of the world and remains ever merged in his own, the one colourlessness. He attains a state of contentment and settledness which breathe in an atmosphere of peace and calmness. (SS-427)

The word mahatma has been defined in several or various ways, not perhaps without some reasonable basis. But my definition of it as a ‘non-being person', though somewhat peculiar, is meaningful. It may also be interpreted so as to relate to one who has gone `off' with spirituality. But that may not be quite acceptable to those aspiring for spirituality. If I go deeper to explain its real significance I fear it may not be understandable, so I had better hold over the topic. (SS-513)

Mind generally has two trends, the one directed towards the world or diversity and the other directed towards the Ultimate or Unity. There must be due adjustment in them. Excessive attention to either is a drawback.That is where an ordinary worldling differs from a true saint who can, at will, turn the downward tendencies of his mind upwards. That is not within the capacity of an ordinary man. (SS-350)

I do not hereby mean to advocate the orthodox idea of Gurudom in any way. Only a person capable of transmitting Divine Grace through the Yogic process of Pranahuti is fit to become a Master. (SDG-20)

A true Master can be he and he alone, who possesses such wonderful power and can at a glance create a state of light in an aspirant, diverting his thought from darkness to light till his tendencies, which were previously directed towards darkness, begin to absorb brightness within them. His passage towards light thus becomes smoother and his own internal power begins to act for it. His problem is thus solved and he is saved from all adverse influences, imbibing only that which is to his advantage. Another remarkable thing, which if adopted will leave no stage uncrossed, is that one should try to copy Master's merging. I did the same and it helped me to attain my present state. May God grant you all the capacity for it. (SDG-4,5)

It is very sad in the present state of society that they have given up the idea of service and taken to the idea of Masterhood instead. History tells us that we have grown from poverty to power, and from servant to Master. The idea of Master, is pregnant, really, with the idea of service but generally our saints forget it although the very idea of service has brought them to their present state. When the basic idea is forgotten, the structure falls off, and there remains neither servant nor Master. The proper sort of training, if the Guru is perfect, is that the teacher should generate among his disciples that sort of smell which leads them to the garden. (SDG-145)

The conception of a Guru as a mother is, in my opinion, by far the most appropriate and advantageous to a disciple. A mother is the very embodiment of love and affection. Only a mother's heart can forbear with patience all the troubles and miseries caused to her son, thinking all the while of trying to provide for her son's comfort and happiness. The same is the position of the real Master or Guru who is the spiritual mother of the disciple. As such the Guru is always on the lookout for the spiritual welfare of the child, the disciple. It is due to the affectionate attachment of the Guru with his disciple that the attention of the great Father, with whom his spiritual mother is so closely connected, is directed towards him. A mother's affection is well known but people know very little of the Guru's affection and still less of God's affection. The function of a mother and of a true Guru is closely similar. The mother retains a child within her womb for certain duration. The Guru, too, retains the spiritual child within his mental sphere for a certain duration. During this period the disciple, like the baby in the womb, sucks his energy and gets nourishment from the spiritual waves of the Guru's thoughts. When the time matures he is born in the brighter world and thence his own spiritual life begins. If the disciple enters the mental sphere of the Guru, surrendering all his belongings to him, it takes only seven months to deliver him into the brighter world. But the process is generally delayed for a considerable time because while in the Guru's mental sphere the disciple retains the consciousness of his own thoughts and feelings. Thus, we find that the position of the Guru is much the same as that of a mother. The conception of the Guru as a spiritual mother promotes within us the feelings of love, reverence and surrender, which are the main factors of a spiritual life. (BWS-259,260)

Those who stick to the idea of the physical form alone as the Master, create for themselves the grossest entanglements and complications. Kabirdas has rightly termed such persons as Guru Pashu. (BWS-257)

Most of the so-called Gurus nowadays encourage the practice {seeking personal service}, because it offers them personal comfort and feeds their vanity. They say that by touching the feet of Guru, or by massaging his limbs the magnetic currents pass on from the Guru to the disciple, which helps the disciple to form pious Samskaras. Thus by this practice the disciple draws in much of purity and piety from his master. It may be true, but let me question them for a while whether the same thing is not possible if the Guru renders the same service to his disciple. I think none can dare deny it. Evidently then the motive at the back is nothing but personal comfort and ease. In my humble opinion the process should now be reversed in accordance with the need of the time and the Guru should himself render such services to his disciples. Really the position of Guru is very strange. If he feels himself as a Master and hence far above his associates, it will be an Ahankar of the worst type in a Guru. It is really the lookout of the disciple to devote himself to the service of his Guru with love and devotion and not the right or privilege of the Guru to demand it. I am reminded of an instance. A simpleton once approached one of such prevalent type of Gurus and offered to become his disciple. The Guru, delighted at the prospect of one more addition to his fold of Gurudom, began to teach him the duties of a disciple. "You should," he said, "be in complete submission to your Guru, attending all the time to his personal needs and services. You should prostrate before him every morning and evening and go to bed after the Guru is asleep and get up before he wakes." The poor fellow finding himself incapable of doing all this innocently questioned: "What will be the result if I failed to act in strict accordance?" "You will be turned out and doomed" was the firm reply. "Then, Sir," he added politely, "It shall be very kind of you, if you accept me as a Guru". We often come across instances of jealousies and frictions between a Guru and his disciple. What is all this due to? It is only on account of selfish interest or personal gain. (BWS-228,229)

A little advanced among the class of Gurus are considered to be those who teach and preach on the basis of their knowledge of the Shastras and other holy books. They have established orders and Ashrams where they enjoy a kingly position among their followers. They go out and address large audiences telling them what to do and what not to do and explaining to them problems concerning Maya, Jiva and Brahma. People flock to them in thousands to hear their sermons admiring their high ideas and extensive knowledge and regard them as great Mahatmas or saints. They ask them numerous intricate questions and if they are able to answer them out of their stock of the knowledge of Shastras their greatness as Mahatma is established in their minds and they are induced to accept them as Gurus. But really they have, thus, put to test their learning and not the real worth. It must well be borne in mind that it is not learning or knowledge that makes a man perfect but it is only realization in the right sense that makes a true Yogi or saint. It is just possible that the man who has thus impressed you with his outward form, learning or eloquence, may be at the lowest level as regards practical attainments. Know-ledge, therefore, is no criterion of a true Mahatma or Yogi. (BWS-218,219)

In order to ensure monopoly of their profession they declare that none but one belonging to the privileged class has the right of being a Guru, whether he may be a Sannyasin or a householder. They claim to be world teachers of religion by birth, irrespective of their capability and worth. Sannyasins, too, you will find these days in multitude posing as Mahatmas and professing to be Jagat Gurus(world teachers). Is it not a pity to find such professional imposters, who are a shame to the nation and the religion, roaming about with complete impunity to cheat and defraud the ignorant people, in order to serve their own selfish ends? It is high time for the masses to open their eyes and see what havoc has been wrought by them. Gurudom as a monopoly of a privileged class is only an absurdity, introduced by the professional Gurus to safeguard their personal interests. (BWS-216)

Many Swamijis who start the profession of Gurudom as soon as they put on the ochre coloured uniform, complain that although their disciples listen to them with interest, yet they remain as crooked as the tail of the dog afterwards. The reason is obvious. Either the Swamiji does not exert his will or he has got no power. The teachers prescribe many laborious and brain-taxing practices and leave their disciples to their own fate. Neither the teacher knows the result of the practices nor does the disciple care to use his discrimination. The result is internal grossness and dullness of intellect on the part of the disciple, and corruption, degradation and moral turpitude on the part of the Gurus - who are very conscious of only their right to teach, but quite unmindful of their duties and responsibilities towards their disciples. (SS-230,231)

The responsibility for it lies mainly on those who have made it their profession to indulge in false dealings presenting imitations for the real. They, not taking into account its evil consequences, went on recklessly engendering poison into the hearts of the people. Thus poison alone was administered in place of the nectar and spirituality was in fact strangulated at the very outset. Undoubtedly they ruined not only themselves but also others by their misguidance. Learned lectures, spirited sermons and manifold discourses are all the merit that attracts the minds of the people these days. As the masses were so did they get the leader to guide them on. They applauded him for his show of knowledge and he in his turn went on imposing more and more of his importance upon them. Thus he came to be generally accepted as the knower of true knowledge, who deserves all honour and respect. Thus his means of livelihood were ensured safely and in a most honourable way. This is all that he got as the reward of his labours.

But if anyone was to question him as to whether the sermon he preached was the one based on his personal experiences or on experiences of others which he had borrowed from books, he would only say “whatever it might be it is after all the very wisdom”. Some people went even so far as to presume that mere acceptance of the transitory nature of the material world and the infinite character of the Divine is all that wisdom implies. This goes to mean that they can relish the taste of a mango by simply talking about its sweetness. Can the description of the taste ever satisfy the appetite of the listener or can the hunger of a man be ever appeased by preaching to him that bread can satisfy the hunger? Certainly not. But still these pseudo-religious leaders feel greatly exalted to think that they had preached a grand sermon and that they were real gnanis(knowers of true knowledge). This is exactly as a man who enacts the role of a king on a stage goes about afterwards thinking himself to be a king in a real sense. Can he ever command the same honour and influence as a real king would? Let a person assume himself whatever he wills but that will always be far from reality and it will not be difficult to judge at sight the real worth and the level of approach of such vain preachers. They may however silence others by the logical display of their scholarly knowledge but still the reality at the bottom seldom remains unrevealed. May God have mercy on those who are in the hands of such impostors who keep themselves confined only to books.

The real wisdom not being the concern of such persons, they pretend to preach and lead people on the path, which they themselves have never traversed. Living is not for them to bother about, forbearance is a foreign word to them, and toleration is against the code of their so-called saintly conduct. Acceptance of personal service from others is their birthright while to serve others in the same way is below their exalted dignity. To them divine knowledge is quite exclusive of all these most common rules of etiquette and good conduct. In their view wisdom is only an academic current meant for the fickle minded masses, theirs being the only job to divert it towards them. This is all the greatness of their saintly personalities. How to awaken the various states of the real wisdom in the abhyasi’s mind is not their concern at all. To understand the mysteries of the Granthis(knots) or to attain Layavastha(merging) and to unfold and master the different states of enlightenment is all beyond their conception. Neither do they themselves know anything about it nor would they condescend to learn it from anyone and accept his guidance in the matter. Yet from whom, after all, are they to learn when all of them are alike in this respect?

They feel and proclaim themselves to be teachers of men following a family life. To learn anything from the latter is beyond their understanding and their sense of dignity and pride. This vanity and egotism has entirely ruined their spirit and thus the real merit is lost though the outward form still remains intact. When it comes to be so, similar developments began to come into effect as its result. Everything assumed a crude state and the same effect began to be reflected from it. The significance of yoga was lost and parrot like recitations were taken to be all needed for the purpose. This began to be preached all round as the highest mark of perfection. Thus they not only remained blind to reality but have also been incapable of even imitating it in its outer ways through their external practices. On the contrary adverse thoughts began to settle down in their minds and they began to teach the same to others. If they turned towards devotion(Bhakti) they began to display playful show of human qualities; and if they leaned towards knowledge(Jnana) their wantonness was revealed in its true colours. They squeezed out only that which their garment was drenched with. In short the people inherited the very defects, which existed in those teachers.

A common man being pleased with their easygoing rules adopted them for their practice only to drive themselves finally to a state of distortion. They are in fact following the very practices, which go against the attainment of the real knowledge, yet still the vanity of being a Jnani(knower) stands. They do not bother about what others say about it. Their only concern is about what they themselves say. They do not even allow others the privilege of pointing out the right thing to them, because that would be a rude shock to their sense of self-perfection, and in that capacity they inwardly feel justified for it. What the Nature wants men to lead to is quite unknown to them because they have no access up to it. They do not even know that now the time has come for them to mend. (BWS-289,290,291,292,293,294)

My Master of revered memory was an example. All through his life he treated his associates as brethren. The idea that they were his disciples never once crossed his mind. He was ever ready to offer personal services even to his disciples and very often he did it without letting it come to their knowledge. I think and feel it as an essential thing for a Guru to give up his masterly position and feel himself an ordinary servant of humanity. His claim for personal service from the disciples has no justification except in cases of dire necessity and that too only to an extent to which he himself is prepared to render to his disciples. (BWS-227,228)

I have a heart ever ready to help anyone who might be in need of help. I take the job not as a master but only as a humble servant of humanity. There are and have been masterly gurus who work and have worked as masters in their time, but I prefer to be a servant instead, and to work as a servant for the good of the people in general. Please do what you are told to do, and keep me informed of your day to day progress and also of the difficulties if any. I may assure you that you can achieve the goal very easily if you go on persistently with constant remembrance. (SS-340)

A Guru must, therefore, necessarily be quite devoid of any personal motive or selfish interest. He must be totally free from all feelings of pride of greatness. He must be a selfless man and a true servant of humanity at large, teaching people out of pure love without any ulterior selfish motive of name, fame or money. He must have his access up to the farthest possible limit and must have the power of Yogic transmission. Such a man we must seek for, as our guideif we want complete success. It is better to remain without a Guru all the life than to submit to the guidance of an unworthy Guru. (BWS-229,230)

It is therefore essential for him to think of himself as a humble being, and act in the spirit of love and service. He must completely devote himself to the service of his fellow beings both individually and collectively. The service may be physical as well as spiritual. Spiritual service he must always be occupied with, physical service too he must ever be ready to perform if needed. He must be thoroughly devoid of feelings of greatness, self-importance and pride. He must not be a mere preacher of theories but a practical man who has traversed the entire distance up to the final limit of human approach and has completely merged in the state of Infinity. Such a man alone can be the fittest to act as guru or master to take the abhyasi along the path of spirituality. In that case the spiritual force keeps on radiating automatically all the time from him and affecting those around him. But such special beings are Nature's gift to the world. They come into the world only at Nature's will to work as a medium for Nature's work. Such a high soul is to be sought for if possible and available; otherwise one must get himself attached to the next highest personality available and accessible. By merging himself in his expansion, the abhyasi can acquire corresponding expansion for himself. (SS-191,192)

There are such men in India who can very easily guide you to the Destination, so near and dear to you. But the selection you have to make yourself. For Him to guide you in your search, I may say that where you find the idea of service with no selfish motive of the Guide, there rests the Real Thing. One more thing to take into account specially, is to know and be sure that one who can foment you with his own internal divine power to make your task easy, is the only capable hand for spiritual guidance. To get such a man is a sure sign of successful solution of the problem of life. For you all I pray that the seekers may get such Guide. AMEN!

I think now there remains little on my part, to pray for your spiritual elevation when you get such a man as your Guide. (SDG-119,120)

I must say, for entering into the vast ocean, swimmers and swimming, both are needed. So Swimming is the part of swimmer and to teach swimming is the part of Master. We can get such a Master as can lead us to the extent of his approach, if we follow him earnestly. But really speaking, such a Master is required as may be able to foment us by his divine power. There are stages in the cosmic regions which we have to cross and indeed we proceed to a certain length. Afterwards the power of the abhyasi fails to get at the subtle force. It is very difficult to cross it unless and until a push is given to the next step and that is the Master's work. (SDG-33)

The job of the Teacher is the component factor in weaving the destiny of man's life. It is a fact beyond doubt that an abhyasi cannot go above by his own effort after a certain level of improvement, because he comes in contact with the subtle force which he cannot cross. In the lower stages also it becomes difficult if he proceeds by his own effort. The human consciousness is there which only he is aware of. He is to go into the Divine Consciousness, one after the other, which will ultimately lead him to the goal. (SDG-112,113)

Fortunately we have got a master who is all spiritual. Then it will be master's duty to destroy the poles we have formed by the effects of our unbalanced thinking. When they are destroyed, their channel of wrong influence is cut off and we move to the proper level of spirituality. It becomes the duty of the Master to regulate everything and to bring about the original state into us, so that we may begin to realise the awakenness of Divinity which first fell to our share. How does the Master proceed? He introduces in the abhyasi the Pure State of Divinity, which he is having because this is his work. For the sake of help and cooperation he prescribes certain methods. The best one is meditation and he helps abhyasi in it also. Meditation really means that the mind may be accustomed to the centre itself instead of wandering elsewhere. Meditation on heart is prescribed for that purpose. Why we meditate on heart is already written in the books, so I need not repeat it here. (SDG-48,49)

The job of the Master is to remove the thick layers so that the Divinity may begin to bloom. In the state of spirituality the bud becomes a bloom. Every transmission from the preceptor, even if given with a lack of confidence in himself, will give light to the abhyasi, whether the latter feels it or not is due to lack of sensitivity, because the one and the same force is working in all of us. Moulding is the Preceptor's Business. I am happy that all the preceptors of the Mission are doing good service to the abhyasis selflessly, not as a Master but as a fellow being. May this develop further. (SDG-54)

Our Sahaj Marg recommends the method for the cleaning of the centres, and the Master himself does it through the process of transmission. (SDG-59)

Here the guru’s assistance is still needed, since even the subtlest force of the swimmer in the act of his heavy swimming sets up waves of energy that erect a barrier against progress. Only the experienced, capable and watchful guru helps in setting the waves and teaching the swimmer the art of light swimming which is almost akin to floating but still is not floating which type of swimming does not set up opposing waves. The guru also helps to keep the swimmer from slipping into enjoyment of the state of light swimming, which will impede further progress, and takes him on the further journey. (WU-85,86)

We have to search for such a good Master who has his approach to the final limit. It is very difficult to find such a Master, and in the words of the Upanishads it is equally difficult to find a disciple. But if burning desire is there for Realisation, the Master will reach the seeker's door. (SDG-60,61)

The question now arises, how to find out such a man. In my humble opinion they should judge first their fitness to deserve such a Master. If they fall short of it they should make themselves deserving.

Those, who are deserving, for them I repeat my pet sentence that the real cry of the pangful heart of a true seeker brings the Master to his door. For making one-self deserving one must have his goal and his present position clearly in his view. Afterwards one should adopt the means which should be conducive to the spiritual growth, and guard against the retarding things which may prevent one from attaining the objective. These should be the basic lines which will constitute the search for Reality. There are so many among us who have the idea that simply knowing of God is enough. This is their wrong conception. Having God is the real subject of spirituality. If we proceed methodically experiences are there and the transformation takes its root from the very first day. Of course, there are experiences in the beginning which are mixed up with imaginary ideas, but as we proceed on we come to that sort of experience in the end which requires no other experience. (SDG-146,147)

The only thing required for the sure success shall therefore be intense restlessness for the attainment of the goal which shall bring the real Master to your doors. (SDG-97)

We now began to seek the method to revive our original condition. We searched for a proper man. If the thought deeply touched the core of the centre which is ultimtely found in all centres, in other words, if somehow we touched the spirituality, the basic substance of all the centres, it produced a kind of trembling, and as every action has some result, it had its own, i.e., it would lead us to the proper man who is really spiritual. If we fall short of it, we will move towards the person who has formed a personality, gross, in the garb of spirituality. We will always get the right person if the craving is for the realisation alone. (SDG-48)

No doubt the world is in us and we are in the world, but we have to search out who is behind the scene. Meditation and everything is for that alone. We feel He is hiding from us, although it is not the case. We see stars sometime, but after some advancement, we begin to feel the lustre of the sun; and after that there comes the time when we are able to see the sun itself. As long as we think of the lustre of the Sun, the real Sun remains hidden from our view. I earnestly pray that all may reach the Goal — the cause of all our existence. (SDG-155,156)

The solution of the problem as to what sort of man should be selected as a guide or Guru is not difficult to seek. When our eyes are fixed on the final goal we can never be satisfied with any one who appears to be short of mark. Every saint or Yogi has got his own level of attainment and of self-elevation. If we attach ourselves with any one of them with faith and devotion and secure merging with his highest condition, we will ourselves attain corresponding elevation. It is, therefore, absolutely necessary to select one, of the highest attainments as our Guru. If unfortunately we are somehow or other induced to select one of inferior attainments we will correspondingly be lagging behind in our final approach. (BWS-226)

It is therefore essential that the guide we select must be one of the highest calibre and worthy of the task of tearing off the intricacies at a glance with the aid of the extraordinary power at his command. He can only be one who has himself attained perfection or complete negation of Self. Hence we must connect ourselves with such a great power by feelings of love and attraction. It does not matter much what conception of him we entertain in our mind. We may call him our friend, Master, servant or whatever we might be pleased to choose. But he remains after all our guide or Guru, as he is commonly called. (BWS-214,215)

The selection of a worthy guru is no doubt a very difficult job. On the basis of my personal experience I may give you an easy method of judging the worth. When you happen to come into contact with one, try to understand whether his association promotes in you a feeling of peace and calmness, and whether the restless tendencies of mind get silenced at least for the time being, without causing any weighty effect upon the mind. If it is so you must conclude that he can be a fit person to lead you on the path.

There is another difficulty as well. It is that even though such a master is available and accessible he is not usually trusted unless he displays some striking miracle. (SS-196,197)

For our spiritual help and support we therefore need as our Master not one who displays wonderful miracles, or exhibits extraordinary feats of Asana or Pranayama, or delivers learned discourses on the philosophy of Maya, Jiva and Brahman, but one who can solve the practical difficulties, remove impediments from the path and help us along by his own inner power. If fortunately you happen to find one whose association promotes in you the feeling of peace and calmness, and the restlessness of mind seems to be silenced by his effect, you must understand that he has transcended the limit of senses and that he can be a fit person to help you in the solution of your problem of life by the exercise of his inner powers. By connecting yourself with him with love and devotion you also begin to transform accordingly. (SDG-90)

In my opinion when we come across one whom we think to be capable of guiding us on the path, we must first have sufficient association with him to judge how far the tendencies of our mind are being affected by it, i.e. whether they are getting gradually silenced or maintain their usual trend. We must try to understand whether his association is causing the same effect upon our heart as it finally must. In the present age of degradation such guides or masters may be rare no doubt, and those having a command over it still rarer. (SS-548,549)

We attend lectures and hear sermons on Gita, we recite portions from Gita regularly everyday, and we read commentaries on it written by great men of learning but what practical effect is thereby produced upon us? Has any one of us been ever able to acquire practically any one of the conditions depicted in it? They may, however, repeat the words "World is Maya, Man is Brahma" and so on, but inwardly they are quite unconscious of what they speak in words. None has ever been able to develop the conditions, discussed therein, just as Arjuna did when he heard it from Lord Krishna. Gita as we have it today is really a commentary on what Lord Krishna spoke to Arjuna on the eve of the battle of Mahabharat. Lord Krishna had actually transmitted the very conditions, explained by words of mouth into the heart of Arjuna with the result that Arjuna was literally feeling the same condition prevailing all over, both within and without. Thus it was, that every word, which he heard, descended right into his heart producing a permanent effect. The cause of failure of modern teachers and preachers of Gita to produce the desired effect upon the mind of the hearers is their lack of power to transmit those conditions. The various conditions of mind discussed in the Gita are really the different stages, which a man comes across during his march on the path of spirituality. They develop automatically from within. Formal means adopted to acquire a particular state of mind at a premature stage increases internal grossness, which is detrimental to our progress. (BWS-220,221)

A real teacher is not one who can explain to us the soundness of the religious dogmas or who can prescribe to us do's and don'ts. Almost every one of us knows enough of it. What we stand in need of, from a Guru is the true impulse to affect the awakening of the soul and his direct support in the course of our further march on the path of realization. Such a man we have to seek for, if we aim at success. It is, therefore, evident that while judging a man for our spiritual guide we must take into account not his learning or miracles but his practical achievements in the field of realization. A man who is himself free can free you from eternal bondage. (BWS-221)

The types of gentlemen that are generally responsible for almost everything in our midst, and among whom we consider some to be Gurus.

They are the following:—

1. Guru Sifli — Guru of the lowest type;
2. Guru Kitabi — Guru of books and knowledge;
3. Guru Azli — Born Guru;
4. Guru Fazli — Guru of the higher type;
5. Guru Azli Fazli — a born Guru of the highest type;

Gurus of the lower type are those who tell us to worship ghosts and apparitions and who know some charms. Bookish gurus are those who, merely on the authority of books, tell others to practice. They are not concerned with the purpose of practices and the conditions under which they prove beneficial. Born gurus are those who go on prescribing practices so that men may attain perfection in a certain field, provided they are not caught up in the whirl; but if, perchance, they are entangled, it is beyond the power of such gurus to pull them out. I have used the word “Fazli” for Gurus of the higher type who always enjoy the grace and kindness of God, and who are capable of utilising that grace for reforming others. There is still another type called “Azli-Fazli” which is very difficult to find. This Guru of the highest type has reached the supreme original condition and is always attached to the origin. Therefore, brother, it is such a Guru we have to search for, and if such a one is not available we should pull on with a Fazli Guru. There is room for every kind of suspicion in a bookish guru. It is quite possible that his conduct may not be good. But, in Fazli and Azli-Fazli Gurus this is not possible. People who have no mind to believe will never believe this even if you go on repeating this. In the words of Kabir: “Whom can I convince when the entire family is blind?”

About the Azli Guru (Guru by birth), though such a type of guru has the original condition free from ebbs and tides, he does not have the capacity to foment others from his inner condition. But a Fazli Guru can do this. He can transfer the grace of God into the abhyasi. There are two types of this. 1. When grace flows involuntarily unto him, he transfers his share into others. He cannot do so prior to the flow of the grace. 2. One who can consciously transfer the grace is capable of invoking the grace and transferring it whenever he wants. In our system each and every trainer is a conscious transmitter, the system of training itself being such. And what to say of Azli Fazli? He can do whatever he desires within the blink of an eye. Such saints are rarely seen. (SS-446,447,448)

In respect of the associates who are under training with me, suppose I think of them as my disciples, shall I not thereby be doing discredit to myself by imposing again the link of relationship which had so kindly been cut off by the magic effect of my master's grace? The thought of their being disciples would create in me an idea of being myself a guru. So in that case the training imparted by me shall never be pure and free from egoistic feelings, and any thing disparaging or derogatory to my position will incite me to fury. May the Supreme Master keep off this worst evil from our sanstha for ever! Now, since I do not think of anyone as my disciple, there is no reason for me to mind any unbecoming behaviour from his side. If you examine this with the heart's eye, you will find that it goes to promote the feeling of non-beingness. Thus we take up from the very beginning the thing which we have to finally arrive at. (SS-325,326)

It is thus quite evident that if a man comes out as a Guru or Master he has usurped the position really due to God and as such it is nothing but mere blasphemy. (BWS-227)

If a guru comes out into the field as a master, puffed up with feelings of greatness and superiority, it is obvious that he has usurped the position of the real Master — God. As such it is quite definite that he cannot benefit others to the required extent. (SS-191)

Orthodox idea of gurudom which to my view is nothing but mental slavery. (SS-189)

Unfortunately, today, the selection of the proper guide is much neglected, although every religious-minded Hindu believes that it is incumbent upon him to have a Guru in order to satisfy his craving for spiritual benefit. Generally people select any one for the purpose without any regard to his capabilities or worth. They are induced to do so mostly by persuasion or by miracles displayed by those so-called Gurus to attract the ignorant masses. The disciple-hunters are not wanting. They are as numerous as the leaves of a tree, for to most of them Gurudom is a very profitable job, which can secure enormous income, which they cannot otherwise earn. Besides they command highest respect and personal service from their disciples. The ignorant masses thus fall a ready prey to these self-seeking professionals. A petty miracle or an ordinary display of something charming or attractive is enough to attract hundreds of these silly sheep to their fold of Gurudom. A simple threat to pronounce curse upon one who happens to displease them, may bring thousands into their abject submission. (BWS-215,216)

Please see DISCIPLES.

He {Abhyasi} must also cultivate habits which will be conducive to his efforts for shattering the net-work. For instance, the ears should attend only to noble talks; the eyes should see only that which is pious and good; the heart should be inclined only towards that which is virtuous. There may be many such other things which will automatically come to his knowledge if he is after it. Besides this, he must also put in his own sincere efforts to shatter the net. At every stage there are practices and meditations for this purpose, but a strong will and confidence are essential everywhere. (BWS-152,153)

An oath for truth, meaning "hand on the heart." (BWS-327)

Under this system there is absolutely no room for anything except true worship of God — the one Absolute. It is not at all possible to proceed with it with gods and goddesses besides. If there be any one who finds himself too weak to give it up, I cannot compel him to do so, but in that case I cannot be held responsible for his progress. If they are not prepared to give up what is not needed why should they at all go to others to seek for other means? Their very hankering after other means and methods goes to show that they have no firm faith in what they follow, that at the bottom of the heart they realise some error or deficiency. The only course open to them is to pray earnestly for sometime for His Grace to guide them on to the right path. (SS-43)

During the time of the Ramayana, Hanuman, by his will-force, utilized certain power or gaseous energy found in the sea-water round about Ceylon for burning the fort and city of Ravana. Whether it is still there or not let modern science try to ascertain. This, which he could do by his will-force, westerners require instruments for. (BWS-86)

For further reading please see FORGETFULNESS.

We should try to be happy even in unhappy life. Happiest man is he, who is happy under all circumstances, and that is the part of a saint. (SDG-38)

Usually worldly tangles are a cause of worry, but for the most part to those alone who attach undue importance to them. If a man turns his attention away from miseries and afflictions, their painful effect is considerably reduced. One must therefore make it his habit not to attach himself unduly to them. Then alone shall he be happy and contented under all circumstances. (SS-427,428)

It is a hidden dictum of Nature that every soul must live a happy and restful life. If we do otherwise, we are spoiling His world. We are all family people, but we must be moderate in all our dealings and money is also essential for us everywhere. So it becomes our duty to have it for our maintenance and good living. But love of money for its own sake is a disease and a sort of sordid ambition according to Dunns. Necessities of life should be meagre. “Plain living and high thinking” is an English proverb. Detachment in attachment is really needed. (SDG-126)

For further reading please see HAPPIEST MAN.

Hatha Yoga lays down mostly physical practices to effect cleaning, some of which are too hard and tedious for all and sundry. (BWS-237)

Hatha Yoga has no access beyond ajna chakra. Besides, there is another serious defect in it. When we start with the bodily exercises of Hatha Yoga, the consciousness of our physical efforts with the idea of self in the background also remains all through. Thus the ego instead of reducing goes on increasing thereby. (SS-134,135)

Another difficulty that comes in the way is that the people of this age have begun to fear Yoga because, whenever, there is a talk of Yoga, their mind is diverted towards Hath Yoga, deep breathing and so on which might have harmed so many. (SDG-115)

I do not therefore agree with those self-styled jnanis who induce people to consider father, mother, brother or son as their enemies. On my part I shall never be prone to follow that principle at any cost. Whatever may be their view, in my opinion they are but dragging people into entanglements by preaching to them what might finally be ruinous to their sacred cause. The practice, if taken up, would promote feelings of hatred and repulsion which are equally detrimental to our spiritual purpose. (SS-283,284)

God belongs to no caste, creed or society, hence there must be no difference between man and man on that basis. This is a godly quality and one must try to imbibe it within one's self. If instead we look down with hatred upon the low and small we swerve away from the path of duty or dharma. God resides within everyone, so there is no ground for treating anyone with hatred. This is one of the conditions which an abhyasi comes across during his march along the path. (SS-155)

Give up the mental complex of ill health. Consider yourself to be healthy, then alone will you find yourself healthy. A healthy man if he persists in thinking himself to be ill shall definitely be half ill at least. Do not give way to weakness. Man possesses everything of Nature but he does not take it into account. A man must keep his eye fixed upon the object, and so it must be in respect of health which is quite essential for the success of the pursuit. (SS-53)

There are many systems proclaimed as the best and the most efficacious, and all of them no doubt claim Realisation as their goal. But here we must pause a while to weigh them all with the heart's eye. I use the word ‘heart' because it is the nucleus and creates the vibrant motion whereto it is directed. This is the field for the mind to work, and this is the instrument by which we develop the discriminative faculty. The subtle forces work in this plane for the descent of Divine energy. If somehow our thinking conjoins with it, or we train it so that it may percolate the right thing and direct it towards reality, the problem is solved. But that is impossible unless one tries to have a clear view of what realization is. (SS-352,353)

People generally think of the heart as made of flesh and blood only. Whenever the idea of heart comes to them they locate its position as that of the heart made of the things said above. This is one of the limitations in viewing the heart region in its broader sense. It is really a vast circle covering everything inner and outer. The things after the first Mind all belong to the region of heart. All the lotuses or chakras are set within its limits. In other words they can well be called a part of this big region. The stages of human approach are lying hidden in it; super-consciousness lies there; sushupti is a part of it. We are all playing like ducks on the water in that region. The stage of inter-communication with the liberated souls of the brighter world starts from this place. Individual mind plays its part in this region. It is the main artery of God. We cannot reach Him unless we proceed through it. Narada is playing the tune in this region. (BWS-47)

God has given brackets in sub-circles of the heart region. They begin to get loose till they lose their identity and come to a standstill. No power of brackets now remains. You untie everything. This untying of a certain thing produces some result, because it is the natural phenomenon that every action must bring out some result. The rays you feel in the different corners of the sub-circle all begin to disappear. The light which you feel by the amalgamation of matter with the real thing, begins to fade till it disappears altogether. There are a few parts in this region having a dazzling light. People in certain sansthas sometimes meditate upon this light as well. They take the light as the real thing — and they go with curiosity in it, fully applying their will. The result is that they expand the matter for the light to come in in a higher degree. Power of light no doubt increases as the capacity for having it improves. But really speaking they are on the verge of maya in solid form. I use the word ‘solid’ for the light. The scientists may object to it, but if they think in true sense of the reality where there is no light or darkness they will find the former far heavier than the latter. This thing happens generally in trikuti and beyond it. The top-most portion of the body is the end of this big circle. Such is the sphere of this big circle.

There are very many things in this vast circle which can only be felt. No words can express them. The various powers of nature reside here. Atri rishi is playing his part here. He has not gone far above in this circle although thousands of years have elapsed. Rishi Agastya has his working in this region only. They get command for the work from the Personality who has crossed this region. Besides these there are very many rishis working in this very region. I open a secret of nature. We worship Vishnu, thinking him as our god. I may disclose his strength today. He only keeps the different particles in order, to keep up the creation. His circle of work is within this region. No god or devata can ever boast of crossing this circle. It is but for a human being who has at his command the power and means to do so, and thus his flight is far above that of the gods. It is really we who give them power by the force at our command. I use the word ‘we’ for the personalities who have crossed this region, i.e. the heart region, and entered the region described as the first or Super-Mind of God. Nay, I am using this word for the personalities who have crossed even this region. Still I am incorrect. I must say that it is for those who have gone far above the first Mind of God.

It is easy to cross the big region of heart by following the advice of one’s master. But remember a capable master can only be he who has crossed all the regions far and above, and has the power of transmission. Firm will is, no doubt, required on the part of the disciple. This thing is not really so difficult as it appears to be. Abhyasis adopt intricate methods for gaining the simple thing. That is the main difficulty in the way. Narada was at the lowest rung of the ladder leading up to this big region. He played his tune, no doubt, with vina in one corner of the heart region. He was only the catcher of the sound or shabda felt in the heart. He was absorbed only in the inferior type of the sound produced in the heart. I do not want to deal further taking up the examples of other big rishis. I am afraid the people may pounce upon me if I disclose their condition or true state, but I may reveal these things to my representative whoever he may be. I have to disclose very many things. Some of them will come to light during my life time, others will follow me, i.e., when I shall cease to exist in material form.

The heart region is extended almost from head to foot. All the creation of Almighty is within this circle. The work, of course, is divided and pushed on by different senses. If we go below the middle point of the heart region we find several functionaries at work, of course on different lines prescribed for each one of them. Powers of Almighty are also found in them which can be utilized as such. It is a big machinery of Nature.

When you clear off the matter and exhaust the power produced by you, I mean your self-created power, you enter the state just as it was in the beginning. In other words when you untie your own knots in this region, calmness prevails and becomes predominant. Everything that you find there (originality is now there) looks calm and simple. Nothing of your own making now remains. Dots and particles disappear. Twinkling light also now begins to fade till it comes to nothing or zero. There is no heaviness now. The state is of course beyond conception for the soul which has not yet come to the standard of reality found in it. Self has always a longing for its own realisation. It is only possible when it becomes one with the Centre. Outward things (the coverings with regard to this region) are no more now.Cosmic powers reside in this big region of heart. Before crossing this region on to the Real Mind you acquire many powers which are utilized in Godly work. I am not going to discuss these powers in this book. (BWS-53,54,55,56,57,58)

The fire of the Divine which has been burning since the beginning of time has not yet cooled down.When the time of creation came the latent thought came into action and the subtlest particles got heated up. Thus the preliminary covering set in from the very first day. By the effect of continuous heating, the particles began to come into motion. Its intensity went on increasing, adding veils after veils to it. Grossness began to develop by the effect of the growing intensity of the vibrations. The action of every particle started and went on multiplying till the Reality was completely wrapped up within, like a silkworm in the cocoon. In other words only the white shell of the egg which glitters remained open to view veiling the reality within which was lost to sight. Co-relationship began to spring up. Now one who was more closely attached to it, received more of it for his share. The heat which existed on the first day manifested itself in man, and gradually it went on developing assuming the form of organic growth. Every particle got affected thereby, absorbing its due share of it. A material tinge was thus introduced into it and it remained subject to the influence of that which it was part of. The bigger layer previously formed by the heat maintains its connection more with it. Now the influence caused on the greater thing will naturally be reflected on the smaller thing which will get affected thereby in proportion to its magnitude. (BWS-119,120)

There is an immeasurable difference between Nature’s heat and that caused by the sun. The former which originates from Reality is totally devoid of materiality, whereas the latter which originates from a comparatively material source is heavier. In my view the former may more aptly be called as force or energy. In energy the heat exists in a latent state while in the sun it is apparent. The sun’s heat is mere warmth while the other is the promoter and preserver of life, though the word used in both the cases is the same. It is regrettable that no adequate means of expression of such subtlest matters are available and possible. I have, however, tried my best to explain it through words as far as possible, yet the actual realization of the difference depends upon practical experience (anubhava) alone. (BWS-131,132)

The heat of the sun has been gradually diminishing for some time past and it may be a baffling problem for the scientists to tackle as after some time life on the surface of the earth may become quite impossible owing to insufficient heat in the sun. No solution of it is within their mental approach in spite of all the material powers at their command. I may assure them that it will not at present diminish to that extent. The present decrease in the sun's heat is meant only to expedite nature's process of change and the personality deputed for that work is utilizing it for the purpose. It is an unfailing sign of the imminent upheaval in the entire structure of the world and after it the sun will again resume its full glow. The same sign will appear again at the time of Mahapralaya (complete dissolution) but as it is a far-off thing. (BWS-282,283)

Heaviness of mind or internal denseness caused by gross forms of worship is thus a great impediment to our spiritual advancement and should be avoided. If they maintain it with ever-increasing intensity they remain entangled in the thorny bushes of grossness and deception far removed from the realm of perpetual bliss. (BWS-247)

You have written that the worldly worries create heaviness in the heart. This proves that the heart is purified to such an extent that even the sweet fragrance of the flower cannot be endured by it. Nevertheless, the worries should be in the flying form so that the heart may not be aware of them. (SS-442)

One of the greatest specialities of Hinduism, as pointed out by Swami Vivekananda, is that it offers means and methods of attainment of nobler ideals of life to people of every taste, mentality and talent. For this purpose, there is in it for some the worship of idols and images, for others that of gods and deities, for still others that of God with form or without form and so on. Further still for those of higher capabilities there are the paths of upasana, bhakti, jnana etc. For the attainment of still higher ideals there is again the path of Yoga classified under different heads including Hatha Yoga and Raja Yoga. As for the attainment of liberation or complete freedom almost all the great sages of the past and the present agree on the point that Raja Yoga alone is the path that ensures success up to the final point of human approach, and everyone dedicated to complete freedom must sooner or later come up to it. Sahaj Marg runs closely along the lines of Raja Yoga but with certain amendments and modifications to purge out superfluities from that system hitherto known by the name of the Raja Yoga. (SS-182,183)

Tomorrow is the day of Holi Festival. There is a great participation in colours and gulal revelries. The enthusiasm of the participants might have started from today itself. But brother who are these? They are the people whose temperament is inclined towards play. But brother, has it ever happened that some others who don’t participate, are the persons whose inclination is mostly towards it, and the onlookers or bystanders are also charmed by the colourful form it offers. I think that it would certainly be so, but to whom? Those who are admirers of colour. If our inclination does not identify (admire) it, then we must try for it. You will say that those who have eyes to see can very well distinguish between black, yellow, blue colours etc. I would say this, that as long as the eyes bear the power of distinction between black, yellow, blue colours etc. which is the real aspect of the colour, it cannot be called to have discrimination (real knowledge) about colours. So long as there is variety in inclination, one does not give due respect to colour. Now brother, I am unable to comprehend as to whether the Holi comes to get the colours distinguished or is it the manifestation of His craftsmanship? You may decide it yourself. If you ask me, then my brief reply to it would be that one must become colourless while playing with colours. Now, if somehow, I too get affected by the colours of Holi, then my reply to it would be part pheasant, part partride, a mixture of coherence and incoherence like that of a drunkard. What shall that be? The meaning of “whole” which is an English word is “total”. It therefore means that if we have linked ourselves to the whole (ultimate) then certainly the same view should appear before vision. It therefore, follows that, if we got ourselves linked to the ultimate, then the colour of the same ultimate shall pari-passu prevail in us and if per chance we become unaware of that link by maintaining it repeatedly, then please tell me what would be your form or shape thereafter? The same state of mergence, which we are in search of? What a good thing it would be it we learn this lesson from Holi.

Will you please give me a chance to congratulate you on the occasion of Holi? Brother it was merely a fun (joke) of Holi. And what else can I do? Whatever has been my nature, a tint (fragrance) of it is still present. And what is that condition? In rural language, I would say this: “Whether I be standing, sitting, lying down or in any pose whatsoever, I am always at the same point (the base)”.

That means, the base or the destination must never go out of our mind. We must ever keep our base in mind. The destination can only be arrived at by him who has become crazy and mad after it. I do not find any other method better than this. Whoever has made progress in this field, has adopted this very course. Whoever becomes mad after someone, then it is just not possible that the latter’s madness may not make him (the former) restless. Brother, when pain is there, the cure would also come. We have to create pain in our heart. If someone asks me, I would say that all the labour (practices) and Abhyas is aimed at this only. Will that time come when I will also be able to see such burning hearts? Definitely, it must come, when you develop feeling like mine, that is when you become eagerly impatient to acquire all those states which I am restless to impart now. Brother; it may be possible with my love for you that the restless craving for my master may bear fruit and create similar intensity in your heart. There is a famous adage that, ‘when a widow touches the feet of a woman, whose husband is alive, then she wishes that the latter may also become like her’. What else could you get from me except this? You take this thing from me and the rest will be bestowed by the Master (God). (SS-532,533,534,535)

I regret to say that most of our fellow associates remain too much occupied with their own self, attaching to it the greatest importance. Innumerable lives have gone by but our return to the ‘homeland' could not be effected yet. And even now the craving for that does not seem to have revived in the heart. In fact all this depends upon the sweet will of God. May they have of me even as much as I may be capable of imparting; and beyond that, if their longing still persists, I will most gladly advise them to seek for another, better accomplished one. The greatest joy to me would be to see people going higher than myself. What or where I am, the Master alone is in the full know of. Only so much am I able to understand that I am incapable of determining the limit of my approach, not knowing how much more I have to swim on yet. However, if any of my associates at any later time comes to a full understanding of it, he may have to repent for not availing of it fully at the time. I wonder why their hearts are not moved even though I remind them of it so often. Perhaps it is due to some of my own shortcomings. (SS-40, 41)

Please see EXPERIENCE.

The perfection of human nobility lies in the devotee being always within the sphere of devotion. (BWS-157)

Human perfection lies in realising the Master as Master in true sense, and oneself as His slave devoted entirely to His service. By doing so one creates in himself a state of Negation which attracts His direct attention and establishes a link with Him. Now it becomes incumbent upon one to discharge his duties in like manner, keeping the link intact, so that the Master’s greatness be engrossed upon his heart and he may be in His direct view. (BWS-167)

Please see DIVINE WISDOM.

In the perfection of the spirit, Divine attributes are developed. If it has bearing on something else then it is not on the point of full realization. It has the awareness of having no awareness of the past, and a little moulding will enable it to know the abstract. Humanity remains even if one be at the apex of realization. (SS-363)

A saint, even at his highest approach, cannot wash off humanity because in that case life will be extinct. This limitation will always remain, and it will play one part or the other. This is the secret of Nature. (SS-123)

God loves him who has seen Him but remains at a distance from Him. That means one must keep His remembrance alive in his heart, remaining ever within the sphere of devotion, in full cognizance of his own status of humanity. (SS-307)

Mergence is there without doubt. But in such a state a man, having become absorbed in Reality, feels linked with the other side also, i.e., the world. It is Nature's plan for humanity, because humanity cannot survive without it; and it is also essential because we have to exist as human being first, till we close our eyes permanently. It is the secret of Nature. (SS-550)

No doubt, a person in changeless state is disturbed by the worldly environment. This is due to the fact that the bondage of humanity must remain, of course in mild form, to prevent a man from jumping thoroughly into Eternity. There is one thing which often occurs with the man of higher calibre. Whenever a thought comes he begins to think it with full force, with the result that its intensity becomes greater. Really we should apply our thinking only to the extent that is needed for the work. Anxiety creeps in because the burden of family lies on our shoulders. But whenever we feel that the anxiety has gone out of bounds, we should drop it for the time being. (SS-400)

A man can reach the Central Region while having a body. When a man reaches Central region, a bondage is kept so that he may have connection with the lower regions also. If this bondage be not kept, the soul will jump into eternal peace, and life will be gone. It is therefore necessary that one must feel the air of the lower regions at times. This will be the condition of even the highest saint of the world, if he somehow reaches this Central region. (SS-397)

Sita had a parrot. She loved it very much. It died. Her father, Raja Janak loved his daughter Sita greatly. So, because of her he began to be grieved too. That may bring some to the conclusion that a great saint like Raja Janak was unduly attached to the petty parrot. But whatever may be their justification for it, I believe that if one does not feel grieved at the distress of others, he is devoid of the common sense of humanity or, in other words, he is not a man at all. (SS-283)

For further reading please see PARALLELISM.

To stiffen one's neck, is a defect. So long as it is not removed, one is not aware of one's own Base. What I mean by `Base' is that when a person is wholly rid of this defect, there arises a state, which has been attempted to be translated by the use of this word. To live in that state is human culture. When that state grows a bit denser, it enters the region of the attribute of Poverty or Humility. When such a state is achieved, then the subject (of the Lord) becomes a subject in the real sense. To achieve such a state, hundreds of transmissions and prayers are prescribed. (SDG-40,41)

Greatness lies in humility and meekness. (SS-501)

One rises to prominence only when he thinks himself to be humble and low. Humility brings forth what arrogance cannot. One must, therefore, never part with this noble virtue, be he great or small, high-born or low-born, brahmana or sudra. (SS-155)

The hymns and prayers offered generally result in flattery when one is dumb to the real spirit of the essential character. (SDG-137)

Please see BASER PRACTICES.

You have written, “Please give me that thing which you consider essential for me”, and further, “I hope you shall certainly give it”. The worldly answer for this is that when I am yours, everything that is mine is already yours. And my real desire is to sell myself away. But no customer seems to be forthcoming. It is because I have fixed no price for myself. And such are the times that none wants to have me even free. And in a way this too is alright. What should one do with a handful of bones?

“Nanak boodhe bail ko kaun bandh bhus de”.

O! Nanak, who would maintain and feed an old ox? So, dear brother, please get yourself ready to buy me, so that I may not go on hawking myself from house to house.

And dear brother, the desire for good health and wealth is there in everybody to some extent. This is a fact beyond doubt. But you have got the desire for that which is yours alone and which is with you; and hence you are more worried for it. (SS-295,296)

As regards ‘Identity' I may say that it can better be presumed to be something like a fine idea which subsequently develops into thought. It is very difficult to convey its exact sense. One may however take it to mean that which brings into our cognizance the Consciousness of the Origin; or as a slightly grosser form of the original consciousness; or, in other words, as Reality garbed in a somewhat grosser covering. The grosser form strikes in our heart an idea that there must be something beyond which serves as a cause to bring it into being. One might thereby be led to the conclusion that that too, in its turn, must have a cause of its own. The sequence of cause and effect may thus continue till one might come up to the point where the sequence too gets out of our Consciousness. Logically one might as well say that even this must have a cause. But then it is all beyond human comprehension. Suffice it to say that at its finest level it is denoted as Identity. Every embodied soul must have an identity which, at higher levels, is finer and subtler. The subtler the identity, the more powerful shall the person be in life. Identity remains in existence till the time of Maha Pralaya when it loses its individuality or identity and merges into one common identity which later serves as the cause of the next creation. Thus it is the individuality that ends and not the Identity. It is so because of the dormant action at the Root or the Centre where the difference between ‘being' and ‘non being' is but nominal. (SS-463,464)

When the condition of mergence, after having crossed its limits, assumes the form of identity, then whatever thoughts come arise from the heart alone. (SS-345)

For further reading please see EGOISM.

Please see LONGING.

At the higher levels of approach the sense of feeling also ends. Differentiation is almost lost, and ‘ignorance' develops without any awareness of it. As a matter of fact, I have for that reason become quite ill-fitted for elementary training. People of the primary standard who come to me for spiritual training get from me some of my own state or at least some thing similar to that. And that is exactly what they do not like at all, for that would not be suited to their taste. They would like to have something exciting, pleasing, joyful, which may not be there according to their sense of understanding. A vulture will relish a piece of rotten flesh more than the sumptuous dish of a man's meal. If I transmit to them from a level considerably lower to mine I begin to feel heavy panting because I am not accustomed to that condition. I may however come down to a certain limit if it is the need but that too only for a minute or two. (SS-351,352)

If a man is a slave of his habits he is also an idolater. I go on further to say that if we suppose anything and it does not exist, that is also idolatry. If a man loves his family, children and so on, he is also an idolater. Any attachment towards material things is idolatry. How can it be abolished altogether? It is possible only when the thought does not take any such impressions. If it comes, it is thrown back automatically. But such is the case after a long reach. We should avoid the worship of concrete things so that we may rise above and catch it. There are men who, even if any practical hint for realisation be given, will not leave idolatry of the rocky type. There are a few examples of abhyasis with me to whom I showed practically, but momentarily, the state of Realisation. They felt it and appreciated it very much, but they are not prepared to leave their idols, because they have become habituated to it. And their wisdom has become quite blunt. They have already lost discriminatory power, and that is the cause of our downfall. When the power of discrimination goes away, fear sets in. They will not leave idolatry because their fore-fathers have been doing it all along. This is one thing. Another is this; they think if they leave it, some calamity will befall them. This is our tragic story. (SS-289,290)

For further reading please see FINAL STATE, VIDYA AND AVIDYA.

Please see METHODS.

During my great master's lifetime devotees clustered round him like moths round a flame. It was so because the candle was alight. They went on making progress on the path, but after him the situation changed. There were then few amongst them who could burn themselves with their own internal fire over the flame that had gone out. This was possible only to one who had absorbed into himself sufficient light to keep himself aglow with, and to consume his very being in it. Such a one is for all to imitate, so that they may not remain lacking in that inner heat to consume themselves afterwards. (SS-111)

It is said that a true disciple must try to imitate his master. But at the same time they say that a disciple must follow what his master commands him to do, and not what he actually does himself. The question arises, how are the two directives to be reconciled? A real master is known to be the possessor of super-normal virtues, related with his outer self as well as with his inner self. If the abhyasi imitates those virtues he himself gets transformed accordingly. It is in this respect that the abhyasi is advised to imitate the master. The second directive is also quite to the point. It directs the abhyasi to follow the master's commands and not his actions. It is but definite that the master's command will always be in the best interest of the abhyasi and so it is but proper to follow it without question. Now the latter part of it seems to be a bit confusing though in fact it is not so. The reason is that in certain exceptional cases the master has to take up work for which he might have to go against common rules of discipline. For example I was once commanded to go through a lane inhabited by prostitutes. I had to pass through the lane looking with attention upon almost every house. Now if any one had witnessed me in that position, what a bad opinion he would have formed of me? There were several other occasions of the kind and it is often the case with others too. But that does not mean that any of them could have thereby fallen into degradation. I wish to see you all going by the path which is free from pollution and defilement, whereas my path, as luck would have it, lies through dirt and filth, where one would easily develop nausea had there not been the supreme Divine force to protect him all through. Such is my world, where I am to be, so sadly lacking in peace, though on the other hand I wish you all to abide in peace. This is in short what I have in store for myself — going about with a rent-up heart, looking only at filthy drains and ditches. I am so much engrossed in this state that it is hard for me to get out. In other words, it has become the primary object of my life. My master, once commenting upon my condition had remarked that the higher a man goes, the greater shall be the lowness in his view. But after all this is the greatest boon, rarely bestowed upon man even in the course of ages. (SS-207,208,209)

Impatience or constant restlessness to reach the goal in the shortest possible time is, thus, by far the most important factor that contributes to our speedy success. We must not rest even for a while till we have gained the real object, the eternal peace and calmness. Intense longing for an object naturally creates restlessness for it and we have no peace till we achieve the desired object. It is, therefore, a very essential thing and must be cultivated by whatever means possible. Thus for gaining the eternal peace we cultivate within us restlessness and impatience at the preliminary stage. It may look strange at the very face of it when I ask you to cultivate the very thing we want to do away with but it is the only way to achieve sure and speedy success. The restlessness thus created is temporary and different in character from the ordinary restless condition of the mind. It is finer and more pleasant. It creates an inlet in our heart for the divine current to flow in and smoothens our passage to the kingdom of God. If you thrust a man down into the water you find that he makes desperate efforts to free himself from your grip. It is only because his impatience to get out of water at once increases his force of effort and he does not rest till he is out of water. Similarly such desperate efforts caused by extreme impatience to reach the goal at once, will quicken our steps on the path of realization and ensure easy success in the least possible time. That is the easiest and the most efficient means of speedy success. (BWS-207,208)

For further reading please see PAIN

All that we have to do is to keep it clear and free from thorns and shrubs which might be impediments in our way. Earnestness of purpose and the intensity of devotion help to keep the path clear. When the path is clear, the heart pushes one forward on it. The impediments comprise chiefly of the conflicting ideas which keep on haunting the mind. A temporary lull created by the effect of meditation means a step onwards. As one proceeds on with it one will experience that the conflicting ideas begin to disappear. When that attains a state of permanency, the thought of closeness with God gets into prominence. (SS-129,130)

Methods of spiritual training, commonly adopted by most of the teachers, today, are based on hard and fast rules, which often do not correspond with our worldly life. Hence in most cases they prove to be impracticable for those leading a worldly life. Generally teachers induce people to practise restraint by adopting a particular form of living disconnected with worldly concerns and to practise devotion for hours together. Evidently such a type of training is not meant for people in general who cannot dissociate themselves from worldly ties or devote so much time to their devotional exercises. It is for this reason that their preachings do not produce the desired effect and in spite of their best efforts they fail to mould them accordingly. The fact is that they are more theoretical than practical. Is it ever possible for the masses to renounce the world for the sake of liberation? Certainly not. What good then do the common people derive from their teachings? Some of them are even bold enough to proclaim their mistaken notion that higher attainments in spirituality are not possible in a Grihastha Ashram or household life. It really means that they have nothing to impart to the common people except telling them certain superficial things such as frequent bath in the Ganges, feeding the fishes with flour pills or reading the scriptures over and over again. (BWS-232,233)

It is impossible that these things may not make an impression upon the brain at some time. Whatever gets into the mine of salt becomes itself salt. You will come across the intellectual class in some parts of our country. They love their own sentiments. (SS-295)

When we do something by applying our head and heart we form impressions thereof at the base, which remain there in seed-form till they are washed off by the effect of Bhogam (the process of undergoing the effects). The Bhogam is thus essential and indispensable. As a rule, Nature wants to keep everything pure and crystal clear just as it had originally come down in the beginning. Even the slightest coating veils its lustre. This in itself, being a power, assumes a kind of life which we relate with our own Karmas (actions). It is because we pose ourselves as the doers. This very thought forces its impressions. When such thoughts get accumulated they form numerous coils. The heat of thought contained in it promotes the growth of activity which sets up a sort of boiling action in it. According to the law of Nature every thing tends to go back to its source. Since owing to the continuous contact of heat its heaviness grows unendurable, it becomes necessary for it to return to the Origin in order to relieve itself of the weight. Things coming out from even smaller things get expanded when they find sufficient scope for it. The expansion is full with force according to the volume it covers, because the things which have sprung up naturally possess power. When this is the case it now turns another phase and begins to cover all available space, affecting even the layers reserved for Bhogam. This leads to the commencement of sufferings. I have taken up the subject very briefly though every point in it could be further illustrated separately. The circumstances for the process of Bhogam, which may be from internal causes or external, are thus created. (BWS-160,161)

For further reading please see SANSKARAS

If the impulse is coming through the medium of a highly elevated soul, it will be real in the strictest sense of the word, because every particle of his being, having merged in the final condition, must have attained the absolute state. (SS-338)

Such impulse is to be sought only from one of our own fellow beings of the highest calibre, who may be within our approach ready to solve our difficulties at any time. (BWS-234)

Thoughts which one makes, or has made, remain afloat in the Brahmanda Mandal and transform into energy. At times they strike a man's heart causing their impressions in accordance with the capacity and nature of the man. But if he remains inattentive towards them their intensity is lost, and they become almost ineffective. If we form the habit of paying no heed to them they will have no effect upon us. (SS-427)

For further reading please see MEDITATION - THOUGHTS

Please see AVATAR.

I am greatly indebted to my gracious master who has so kindly put me on to swimming through the Infinite, which otherwise could have been possible only after death. And He is still pushing me on further through it. Not only this, he also bestows upon me all that he acquired himself during the course of his swimming through the Infinite ocean, for in every case the ascent continues infinitely. (SS-201)

For myself I can say that gods as they are were there even before I had submitted myself to my master. But none of them ever felt inclined to pull me up. It was my master alone who picked me up to help me in the pursuit. Whom should I now be indebted to, to the gods or to my great master? (SS-116)

Please see NOTHINGNESS.

As for the highest human approach, I may say that if by God's Grace one gets into the Central region after crossing all the rings of splendour, the very atoms of the body begin to turn into energy and then further, on to its Ultimate. It cannot however be achieved by mere abhyas and selfeffort. At higher levels the conditions are such that even if one ascends a little by selfeffort, he quickly slips down because of the strong push from above. So, for our entry into higher regions, the Master's help is indispensable. (SDG-14)

When mind separates itself from Godly Mind, it begins to call itself as an individual one. Why do we feel it separated? It is because the functions of the Big Mind on it cease to exist on account of our doings, and our going on the wrong path. It gets saturated with these things so much that we feel nothing of reality, but feel only the impressions which these things have already made. The impressions grow so powerful that they begin to overrule our senses. The surroundings, no doubt, leave impressions on it. Now, when we give place to that important idea — the pious one, on the mind of ours — the impressions we had made begin to lose their density, and in course of time we are free from these things. The effect of what is prevailing in that Big Mind is felt as well. If you go on practicing you will feel the same thing in your individual mind as there is above it. When you feel these things permanently in your individual mind, think that you have lost its individuality. (BWS-35,36)

I am perfectly sure that you are a true gentleman. So if anyone requests you to do something for him, and if by doing that there is no loss to you as well, I think you will certainly agree to it. It is also a part of human duty. Hence I request you for it and I hope you will accept my request which shall be of advantage to me and of no loss to you. You do not do puja and I too do not, in the sense in which I ask you to do. Hence both of us are at par in this respect and equal sinners as well. You say that you must feel something to induce you to do puja. But since I too do not do any puja, I request you for my sake, to think continuously for about half an hour that I am meditating upon God in the prescribed manner. Dear brother, can't you take up this little service for my sake? I do hope that you will definitely oblige me by accepting my request. Your peevish temperament which you complain of, is due to the effect of ripples rising in your heart. When the water becomes calm these things melt away.

“O, though weeping heart! Dive deep into your own waves and behold that
thou alone shalt then be there. Neither the river nor the banks will be there”.

I have retired from service and now I am henceforth a servant of the Lord whose service alone is really paying and rewarding. I wish you all to keep up the relationship of love linked up with Him. You also wish for the same and it is quite good. If fortunately this wish ever slips down to join with the original source, then there would be the end of every wish. This relationship is to be developed further and the practices are all meant only for that end. When our wishes are directed towards this mortal world, they are ruinous. When their flow is diverted towards the other world they are sure to enliven us. You want my prayers for your steadiness, which can reach you only through words, oral or written. But I wish to convey to you the jewel necklace of my heart studded with the pearls of the tearful eyes. May it create a tempest within you. Tempest here refers to the waves of the river which verily returns to the sea some day. (SS-175,176,177)

At a higher stage of advancement regular routine abhyas becomes almost impossible. In that state if the aspirant keeps alive his link with God, his abhyas goes on automatically and unconsciously without any conscious effort on his part. This is the case with almost every abhyasi in our sanstha, provided he is going on with faith and confidence. When advanced merging is secured, guidance comes to him by itself. The state of inertia (in which the abhyasi feels like a dead man) is a spiritual stage which may be taken as the beginning of spirituality in the true sense, though people take it wrongly as the end of it. I wish every one to aspire for and be blessed with it. (SS-374)

Please see CIRCLES

Our next step will be that we may begin to absorb ourselves in Infinity as the idea of finiteness will be washed away. Now the door is opened and we have come to the path. When finiteness is, dissipated from the mind, the way lies clear. We proceed in the Infinite and to the Infinite with the result that even the idea of Infinity cannot pop up. Now the Reality dawns. Further on, when we have jumped into the Reality the play ends and the scene begins. But this is not the end. Go on and on. Not only this, not only this — “Neti Neti”. (SDG- 116)

In fact there can possibly be no hallmark to the advancement of the human soul, because we have finally to enter into Infinity. If, however, we may be able to take into account, in some way or the other, the final approach of man, then the very thing we take up in the beginning will lead us on along the path, and God will Himself present to us a Master who can take us on to the real vision of the Immaterial Absolute. On the other hand if one has not grasped the idea of true Reality, the means or methods he takes up for the purpose shall serve as a bondage against further advancement. (SDG-97)

We have no faith in the oneness of God. We are partly influenced by environment and partly spoiled by association. The Western culture also made an impact to a certain extent. Thus when it had already deteriorated, wrong spiritual training completed our fall, with the result that we were separated thousands of miles from spirituality. (SS-298)

Please see FINAL STATE

Please see SENSITIVITY

Proper spiritual training, fitting closely with the present worldly life is, therefore, the only thing required for the spiritual growth of the common people and which has so far been unfortunately neglected. For such a type of training we stand in need of help from outside in most of the cases. This help comes from the Guru or the Master, who is the only person able to shape our destiny. When this help comes, the spiritual life is awakened and the higher powers of soul are roused to help our growth.

The practice of seeking inspiration or guidance from gods and demi-gods or from some departed soul treating it as Guru or Master is in most cases very dangerous. Similar is the case with those also who seek guidance from their inner voice, as they call it. I have come across people who lay great stress upon their inner voice, which they think to be the real guide in all controversial matters arising in the mind. We have concrete examples of people relying on their so-called inner voice who are found to have been misled in the spiritual field. Really what they think to be their inner voice or an impulse from the departed soul is only the play of their indicipline mind. This undesirable practice, if followed for some time, makes the mind so much unduly powerful and over-active that it begins to question and answer by itself. This the people often misunderstand as a stage of Yogic attainment where one acquires the power to intercommune with departed souls. They are really far away from it. The inner voice or the voice of the real self is no doubt never misleading, but how many there are who are advanced enough to catch it. To most of those who profess to follow the inner voice it is quite inaudible. They are merely befooled by the wonder-working tendencies of the mind, which can create anything and everything by itself. It can even present fearful ghosts to their view or make them hear strange voices in trees and stones. This is all due to the activities of the mind in its indicipline and polluted state. Unless the coverings of Mal, Vikshep and Avaran are removed and the mind is brought to a state of perfect poise and moderation, inspiration or guidance from the inner voice is meaningless. Most of those who pose to follow the inner voice or seek guidance from a departed soul are really following the dictates of their own unregulated and indiscipline mind. It is mere hallucination. If we develop this vicious habit we are lost forever. It leads us to constant mental worry and harassment.

I know of a gentleman, prominent among the so-called Bhaktas, who professed that he had secured direct connection with the soul of Tulsidas, the author of the Ramayan, whom he had taken as his Guru. He went on for some time feeling exultant over his supposed achievement. Later on, a discord arose between him and his celestial Guru, which soon developed into a bitter quarrel on account of which, as he used to say, he was constantly belaboured and harassed mentally with the result that his mental equilibrium was almost shattered and he felt extremely miserable. It was after two years of hard labour with him that he was cured of this evil. Then he was able to understand that it was all an illusion or self-deception and what he understood to be the inspiration from the soul of Tulsidas, was really the magic play of his own indiscipline mind. Since he has been relieved of that miserable state he now feels peace and tranquility restored to him. The inner voice is in fact the voice of the mind in its perfectly pure state. Unless the mind is cleared of all pollutions and defilements and is brought to a state of perfect Peace and moderation, it can never reflect the inner voice. In fact for one whose mind is perfectly pure, it is his inner voice alone that always speaks and the impulse from highly developed liberated souls continues to flow to him continuously. The practice is thus evidently, very dangerous and in most cases leads to disastrous results. (BWS-234,235,236)

Please see CONCENTRATION

At the higher levels of approach the sense of feeling also ends. Differentiation is almost lost, and ‘ignorance' develops without any awareness of it. As a matter of fact, I have for that reason become quite ill-fitted for elementary training. People of the primary standard who come to me for spiritual training get from me some of my own state or at least some thing similar to that. And that is exactly what they do not like at all, for that would not be suited to their taste. They would like to have something exciting, pleasing, joyful, which may not be there according to their sense of understanding. A vulture will relish a piece of rotten flesh more than the sumptuous dish of a man's meal. If I transmit to them from a level considerably lower to mine I begin to feel heavy panting because I am not accustomed to that condition. I may however come down to a certain limit if it is the need but that too only for a minute or two. (SS-351,352)

Though limitations are broken by the Master, still the sense of humanity is not lost and the instinct remains throughout, because if the instinct is absorbed, the man will leave the body at once. So in that state he looks both upwards and downwards as the situation demands. It is, therefore, necessary to have an unlimited view in order to attain the unlimited, and the method for its attainment must also be the right one. (SS-359)

“God has no mind and requires human mind for connecting with Reality as it has evolved.” In this connection I may add that if God (Brahm) be supposed as possessing a mind, then the function of the mind must also be there. Then He too must be subject to the effect of His own actions. But He is universally accepted to be free from all such effects. That means the functioning of mind is not there. This finally amounts to non-existence of mind. I think this complexity of thought arises only because of the numerous conceptions of God. But when speaking of God in this conception I mean God as Brahm, in His absolute state, beyond everything, beyond even power, activity or Consciousness, not to speak of the mind. Now the human mind through which it works, having been completely negativated, has no individual functioning of its own, and all that comes into action through its medium is Divine. Hence it serves as an instrument of God. (SS-32,33)

Man is Nature's instrument. He possesses immense power, and has also the implements required for the utilisation of that power. That wonderful implement is the mind, and it is exclusively the possession of man. Even gods who are thought to be the objects of worship do not have mind. The animals however are said to be possessing mind, but it is of a different nature. It is, so to say, in an inert state in comparison with man's mind which is full of life and activity. The mind owes its origin to the first `stir' which came into effect by the will of God to bring the creation into existence. Such being the true nature of the human mind, it is highly discreditable on the part of these pseudo mahatmas to rail against it in the bitterest terms, proclaiming it as the worst enemy of man.They do not take in to consideration its real value and merit.

In fact, it is the only instrument for bringing things into action. It is the same Divine force which descended down in the form of Kshobh. It is the same power, in a miniature form, which has now brought into existence the tiny creation of man. It is the same power which is in action at the root of everything. Now, whose power is it? Is it of God, or of man? The answer is simple. It is definitely of man because God possesses no mind. If He had it, He would also have been subject to the effect of sanskaras. It must therefore be the human mind that works at the root. Now, about man's mind we hear a good deal about its evils, but all that may be with reference to its present state of degeneration. Really, we have spoiled the mind so much that its true nature seems to be almost lost, and it has therefore become a source of constant trouble to us. As such, instead of helping the proper working of Nature's machinery it serves only as an obstruction or impediment. Thus we arrive at the conclusion that mind, which is generally thought to be the cause of all evil, is also the only cure for it if handled properly. (SS-477,478,479)

For further reading please see MIND

At the higher levels of approach the sense of feeling also ends. Differentiation is almost lost, and ‘ignorance' develops without any awareness of it. As a matter of fact, I have for that reason become quite ill-fitted for elementary training. People of the primary standard who come to me for spiritual training get from me some of my own state or at least some thing similar to that. And that is exactly what they do not like at all, for that would not be suited to their taste. They would like to have something exciting, pleasing, joyful, which may not be there according to their sense of understanding. A vulture will relish a piece of rotten flesh more than the sumptuous dish of a man's meal. If I transmit to them from a level considerably lower to mine I begin to feel heavy panting because I am not accustomed to that condition. I may however come down to a certain limit if it is the need but that too only for a minute or two. (SS-351,352)

You say that you want to inter-commune with the Special Personality in existence today. Well, I have already given you the method. Sit in meditation for some time praying sincerely to God for it. The physical form of the Personality may come to your view. If you want to see him with your physical eyes it can also be possible if you are keenly eager to trace Him out. But intercommuning with Him can be possible only after sufficient advancement. For an answer to your question as to where you should seek for Him, I would only say, just above yourself! Or else seek Him at the highest level up to which the stream of your thought can flow. In a fit of emotion you might as well say, `Please show Him to me'. What I have to say to it is that my thought is, and has ever been, inclined towards it, and I am trying to make the manifestation of the Personality, with all its effects, possible to you. (SS-114)

There are three points, one above, the other below, and the third somewhere between the two. The upper point is denoted as ‘A’ and the lower one as ‘B’. You will find different seeds and vrittis whirling there. Between ‘A’ and ‘B’ there is a point which, if pressed, you can have communication with the liberated souls of the brighter world after some practice of Raja Yoga. (BWS-58,59)

I am not sure whether all those associated with me have craving for realisation or not. If they have, these things must have developed in them automatically. There must be in their heart an interest for that, and the interest develops only when one feels firmly attached to the goal. (SS-143)

For further reading please see CRAVING.

How simple it looks when we say that we have restored our BALANCE! It is of course a very simple thing, but it becomes very difficult to follow, because with our unbalanced state we have created intricacies. (SDG-119)

In our sanstha, the reality is infused in to the abhyasi at the first stroke. It serves as a seed for further growth which, under the watchful eye of the master, goes on developing, unaffected by the scorching heat of adverse circumstances. But it remains for you to keep on watering it by your constant remembrance which is the only instrument to ensure speedy progress in spirituality.

We must go on with speedy steps, not resting even for a moment till we have attained the Goal. When we have got the right path we must stick to it firmly and not be away from it at any cost. All sorts of grosser means and mechanical practices should be given up. When we find ourselves growing lighter and lighter day by day we must conclude that we are proceeding right towards that which is the lightest and the subtlest. (SS-312,313)

It is impossible to reach Reality through the medium of reason. Reality is after all an intuitional (Wajdani) thing. This is quite true and the Sufis (Muslim Mystics) mostly consider the Wajdani (intuitional) condition to be the Real condition. But our thinkers have gone still further than this. Wajdan is, nevertheless, connected with matter and the “I-ness” is hidden in it. The condition which lies beyond this can indeed be called the Real condition. Reason cannot reach there. When individuality goes away from the individual mind, the mind alone remains which is one only, and it can then be called the Godly Mind. Just that alone brings to view the real condition of the self. The reach of reason is to the extent to which you view the other thing with import. (SS-520)

This {Central Region} is one of the marvellous inventions of my Lord Samarth Guru Mahatma Shri Ram Chandraji of Fatehgarh, U.P., who has made it accessible and practicable. As far as the vision of the inward eye goes no such example is ever found in the history of spiritual attainments. (BWS-84,85)

My revered master too has modified the system, adjusting it to the needs of the present time. His most wonderful invention in the spiritual field is the one related with the abhyasi’s approach to the Central Region. I am following in the footsteps of my great master. (SS-138)

One's entry into the Central region and his swimming in it during his life-time has so far been known to be an impossibility, and none could have even dreamt of doing it while in the physical body. It is however the greatest innovation of my great master, Samarth Guru Mahatma Ram Chandraji of Fatehgarh, who was the first personality to have secured his approach up to that highest point while maintaining his physical existence in the world, and has thereby made its achievement possible and practicable to others. (SS-380)

Even if an abhyasi does not himself undergo the usual routine abhyas he can be made to cross these stages up to the final limit of perfection by the transmitted power of the Master if only he co-operates with him in the true sense. But commonly if the condition is brought into full swing all at once, there is the danger of his nerves and muscles being shattered. Under Sahaj Marg system this process has been made quite safe involving no physical risk to the abhyasi, and this is one of the greatest innovations of our great master. This process is applied to the abhyasi in a very gentle way, so that the condition transmitted to him comes to his conscious knowledge after some time when its unfoldment begins to come into effect. In that case his apparent condition seems to be somewhat different from that of one who has attained it by regular stages, but in both cases the abhyasi shall definitely be free from birth and death. (SS-367,368)

A question now arises as to why Sandhya has been fixed only at the times of Sattva and Tamas and not at the time of Rajas. The principle of Invertendo is probably known to everyone. Both terminals are taken into account, viz., the beginning and the end. The beginning is Sat and the end is Tam. Inverting them we get the reverse. The beginning becomes the end and vice versa. The middle in both cases remains the same, or in other words a hypothetical line which connects the two ends. (BWS-122)

Intense devotion admits of no discrimination. A little beyond the level there is the point from where Divine inspirations descend into the human heart. Few of the Rishis of old could have access up to it, not to speak of regions further beyond. That is in fact the actual process that led God to come into being. I have put this down as ‘the invisible motions' which subsequently came to be the cause of creation. (SS-383)

The soul, is longing to feel its characteristic which has gone out of sight, and this insignificant being is seeking fellow pilgrims to march on the path of freedom. My longing to get fellow travellers is only for the sake of rendering service to help their safe arrival at the Destination. The idea may look foreign to you at first sight, but if you pause a little to consider the problem (the Destination) you will surely come to the conclusion that you are sailing towards your own Home, wherefrom you have been snatched away by the irony of Fate. (SDG-118)

Yoga is the oldest thing in India, but its development stopped for sometime because they forgot to extract phosphorus from the bones. India is now India within and the same thing is also coming out. Therefore, the true conscience of the people has taken its turn to make it run outside also. And they are compelled to do so as good times are ahead. The irony of fate is that we do not see the THING behind the things. Hence we measure the consciousness from our outward experience. (SDG-155)

I am not in favour of japa which is exclusively external in character, though I too advise japa in certain cases, but they are of different type. These are really the means by which an abhyasi is to try for his growth himself. (SS-28)

I am not opposed to japa but I do not approve of the ways in which it is generally practised. Japa does not mean parrot-like recitation of certain words or phrases without any understanding of their real significance, and without any collaboration of thought. In our system too japa is sometimes advised when required, but it is of a different nature, and practised in quite a different way. For example, Gayatri japa is one of the essential features of general Sadhana and is practised by most, irrespective of other japas which might have been advised at times. The way in which it should be done is as follows. The abhyasi is to sit in a meditative mood, repeating the mantra mentally twice or thrice, keeping in view the sense it conveys. He is then to begin meditating upon the sense. The words will naturally go out of his Consciousness and the thought alone will remain in his mind. After some time when he gets absorbed in it, the thought too shall vanish and nothing shall remain except absorbency in the prayerful mood. That is the proper way. Japa practised in this way will be of highest value and immensely helpful to the spiritual growth of the abhyasi. (SS-62,63)

My humble opinion is that few persons perhaps might be knowing the correct process for practising japa. Most of those who happen to come to me are found to have created in their heart a rigid knot by their wrong way of practice, so that it becomes a very hard task for me to remove its effect settled in their hearts in the form of solidity and grossness which, in certain cases, I have not been able to wash off over the course of years. So long as the method of practice is not subtle, the realisation of the subtlest can never be possible. (SS-265,266)

JAPA, people do without even knowing how to do it. Similarly there are other modes of worship which they do in order to please themselves, but not to please God. I want to create naturalness in you but you prefer mechanicalness. In this way, you see the mirror from its back. (SDG-63)

Jiva, the individual soul, becomes cognizant of its being when it assumes individuality, and that becomes the basis of its existence. Originally jiva and Brahman were quite akin to each other, and it is only the individuality of the jiva which effected a difference between the two. Now jiva as a soul bound up within the ego or individuality came into existence. The sphere it was in also began to cast its effect upon it. Various hues, one after the other, began to settle around it, giving it a new colouring. In a way diversity began to settle in and, step by step, the ego began to develop and grow thicker and denser. Feelings, emotions and desires began contributing their own share to its grossness. Thus jiva, like a golden bird, got itself completely enclosed within the iron cage of the body. All this resulted from the effect of actions and counteractions of thoughts, emotions, feelings and desires (in the zone of ego), which went on adding to its opacity. This is in brief the whole history of the jiva. Now happily if it happens to come into dynamic contact with one who reminds it of its origin, then it begins to cast off the coverings one by one. (SS-511,512)

For further reading please see BRAHMAN.

Activity of course serves for a medium for Divine grace. If activity resumes its absolute state, the impulse drawn from it will also be of the purest and the finest nature. When one secures expansion in it, his thought force makes further headway towards potentiality. If however the aspirant still maintains his flight onwards he goes beyond potentiality and acquires the state of jivan moksha. (SS-337)

You will ask how the things which are called troubles, or the reverse of the Original, get power. The answer is that the power of Consciousness or chaitanya shakti makes them powerful in proportion to our paying attention to them, and gradually so much force is created that that thing appears to over-power us or our thought. The same is the case with bhakti (devotion) or worship. If we divert our attention towards the Original, towards God, then, because God Himself is Power, the power begins to come in bhakti also. Then this other power, namely the power of God, begins to descend, and the undesirable things automatically begin to grow weak. Since these things are under us, we give them power. And because that thing is under God, it receives power from There. What is the purport? If we turn our interest towards God in the real sense, then all these things fade out in the end, and gradually the result will be that condition which Lord Krishna has described. What is that condition? Man begins to feel himself actionless and this condition, when it grows and reaches a high level, stops the formation of impressions or sanskaras. And if one ever stepped into this condition and went on further, then what remains? One part of it will be what is called the state of liberation in one's lifetime called jeevan-mokshagati. What a word which people are trying to prove in many ways! But dear brother, what a light and easy thing it is! And be assured, to attain this alone is very easy. An easy thing is always attained quite automatically or easily.

The thing is so easy that, if tried, it can very easily be achieved by multitudes. The way of achieving this condition has generally been told by folk who really do not know the path, nor have they ever tried through somebody who had really entered this kind of sphere in life. They seek the remedy with the persons who are fresh enough merely to speak always on the subject. They are moved greatly by the people who speak extempore on the platform. The real thing is in the innocent hearts of the persons who have mastered Nature, so to say. Rarely will people find this thing. Why? Because they do not try to gain the simple thing by a simple method. May the day dawn when the people may taste this nectar of real life unattainable even for devatas. People are busy thinking always of their own tales. Sit in loneliness for some time, and think of God with at least as much power as you have bestowed to your own difficulties. What then? It is as easy to realise your own God as it is to realise the worldly things in crude form. (SS-460,461,462)

For further reading please see VIDEHA MOKSHA.

The word in the ordinary sense means knowledge, which may be of different kinds, physical, mental, material or spiritual. In the spiritual sense the term is applied so vaguely that often it becomes very difficult to understand its true significance. The range it covers extends from the baser level of common understanding to higher level of inner enlightenment. This gives rise to a lot of confusion and misunderstanding. A man who has learnt a few scriptures, another who can argue and assert things on the basis of his book knowledge, still another who recites every moment set phrases like ‘aham brahmasmi—I am Brahma’ etc., claims to be a jnani or the enlightened and is accepted as such by the masses, irrespective of his real inner state. Jnana in the real sense refers to the inner condition of the mind, which an abhyasi develops during the course of his pursuit, while passing through different spiritual states at different knots or granthis. Jnana is in fact the realisation of the conditions prevailing at each knot. Now since the knots are innumerable, the knowledge gained is also different according to the level of approach of the abhyasi. Thus it is almost meaningless to call one a jnani without defining his level of approach or the limit of knowledge realised by him. This is the main point, which is meant to be elucidated to the readers through the contents of this little book. (BWS-304,305 footnote)

But now having been acquainted with momentum and undergone its pleasing effect to a great extent, the thought of search for peace began to creep up in our mind by itself. When we started the search, our attention was transfixed upon calmness, which we understood to be somewhat more pleasant. But so far we knew not what it actually was nor had we any taste of it. Experience promoted our understanding and we began to feel that it is undoubtedly something worth achieving, though we had not experienced it as yet. This is what may be presumed as the preliminary level of jnana or knowledge. People may, however, call this understanding as true knowledge but actually it amounts only to recognition that there is a state known as peace or tranquillity. This is generally the level of a common man where he gets enlisted as jnani (agnostic) merely for the reason of knowing so much. That is the only significance of jnana (knowledge) in the eyes of a common man. (BWS-304,305)

The real state of enlightenment comes when we get into full consciousness of the condition of enlivenment and after imbibing its effect, secure our merging in it. When we develop this stage and merge into its consciousness we come to know all about it and thus become jnani i.e., enlightened upto that extent. The blissful state so brought about tempts our heart to go ahead and our touch with it offers inducement to enter into the next stage. Our courage intimates to us the happy tidings of our onward march towards the real life which follows every layavastha - state of merging. We get into it. It helps us further and we begin to advance towards the next point. The feeling of restlessness is no doubt there, but if our will is strong and our efforts sincere the next condition, which is superior to the previous one shall dawn without doubt. Though in fact we have to go nowhere, everything being close at hand, yet we have to arrive at the final state definitely. If we get a good guide who pulls out the inner poison then the nectar alone remains. (BWS-307,308)

The real knowledge of a state means complete identicality with the state we have merged in. It brings us to full consciousness of the condition and for this very reason it is interpreted as the real life, which can be experienced only by an animate being. Being thus encouraged we now begin to aspire impatiently for further knowledge. (BWS-315)

It is of course certain that our religious books speak a lot about it {Jnana}, but unfortunately the (quack) commentators of the later period have on account of their wrong understanding misrepresented the facts in such a way as to drown the very sense. (BWS-289)

Please see VIKARAS.

The power can be utilised in other ways too. For instance it can be used for awakening the points related with the art of singing. The centre of Deepak Raga lies just a little above the left nipple, and that of Megha Raga a little above the right nipple. The pitch of sound required for the singing of the songs in these ragas is directly related with these points or sub-chakras. There is another point a little above that, which is known as the Kanta-chakra (seat of Durga). The energy promoting the laughing and weeping tendency is in abundance there. When a singer wants to produce a particular type of effect, he connects his sound with the power of the point specified for the purpose. The point last mentioned is full of Durga-Shakti, and one having command over it can exhibit similar actions as are commonly attributed to it. This point is also known as the seat of maya. When the thought instinct of man gains proximity with it, he begins to have dreams. Sometimes during meditation when an abhyasi happens to get in touch with it he begins to have waking dreams. Such is the wonderful function of this point or sub-chakra. Its working can be regulated only through the process of Pranahuti. MALA (SS-384,385)

Please see CAUSE AND EFFECT.

Please see AKSI AND KASBI.

You will find that you might have kindled this fire in so many hearts, and many a one might be there in whom you can kindle it. And you too were such a person that a simple sentence which I had written on some occasion had affected you so much that the extinguished flame in you got lit up once again, and this became so bright and intense that the flames began to go out. You have started correctly. The field has got to be prepared, and is being prepared. If the extinguished hearts come before such a heart, and even the warmth has gone out of them, they will still certainly be lit up. The sphere of your work has got to be enlarged. (SS-238)

There are certain granthis or knots in all regions. When the current of Nature flowed down from the Origin to effect creation, the jerks created knots which became centres of power. In the course of our swimming up through these currents, the knots begin to get unfolded through the power of meditation, making our advance easier and more smooth. Further, we enter the region which is purer and where the effect of granthis is greatly reduced. In this way we go on stage by stage till we reach the point where maya becomes almost extinct. The greatest of sages normally have had their access only up to this extent. But much remains further still. Judging it from the spiritual point of view I may say that it is yet only the fifth circle* we have covered, and eleven more remain still to be crossed. When we have crossed all the sixteen we step into the Central Region, as I have called it in my “Efficacy of Raj Yoga”. (SDG-73,74)

At every point the process of merging and identicality repeats itself, the latter being the final stage of the knowledge or jnana of the point. When we have gone through it sufficiently and have experienced everything fully, the next knot then comes to our view. (BWS-310,311)

It must be borne in mind that on entering into every successive knot there is a slight feeling of heaviness in the mind on account of which people often discontinue the practice. But if we take into consideration that every attack of illness is followed by the restoration of good health, we will be encouraged better to attempt crossing of the knots. (BWS-311)

Having attained the state of realization one develops an unfailing will in the spiritual sphere. Though in a state of forgetfulness, he is the knower (in a limited sense of course) of all the sciences of the world. God is the knower of all things and one who is absorbed in Him must also be the knower (with due regard to human limitations). (SS-358,359)

Had there been `not-to-be', the world would not have existed. If we deal it spiritually, then `to be' has the sense of `self'. If we want to go into “Non-Self” then we will have to annihilate `to be' in thought, and will come to `not to be' in its real sense. It means the `Life without life' — i.e., `we are and we are not' as also `we are not and we are'. The thought of one who is at “one in Himself” brings us to the state — `When knowledge revealed itself, it was only knowledgelessness'. (Jaanaa tho ye jaanaa kee na jaana kuch bhie) And there the whole habitation of desires get turned into desolate ruin, and the cup of the besmeared Individuality is broken so as to be incapable of holding anything in it.
(Ujdi huyee bastee hai. Toota huva paimaan.) (SDG-156)

Knowledgelessness only helps. A man of knowledge will never plunge into the ocean because he knows that the moment he does so his life shall be nowhere. Plunging in there is nothing but going on, and we swim on and on covering leagues. The way out to oneness is to take refuge in the lap of one who is ever ready to take you in his embrace. (SS-75)

For further reading please see COMPLETE IGNORANCE.

Saints of higher attainments are generally relieved of the manomaya kosha or the mind-sheath. It does not mean that they lack the mind. It means they are off with the covering that serves to keep them bound to the world below. At the stage of liberation one is relieved of all the five koshas or sheaths, without which one's naked form could not have come into view. Complete freedom from these koshas is an essential feature of Realisation, and that is possible within the life-time of a man too. All these things shall come during the course if only one remains adhered firmly to his final object or goal. It would be the greatest blunder to apply effort for the shattering of these sheaths because in that case one would be straying away from the real purpose. (SS-341,342))

Anandamaya is a Kosa, rather than the ultimate state which is described as Sunya or Zero. Anandamaya Kosa is one of the five sheaths. These sheaths are undoubtedly limitations, even on scriptural grounds. Evidently Anandamaya, as a limitation, cannot be taken as the Ultimate state which, as a matter of fact, is beyond everything including Bliss even. I do not dwell more upon it since your own experiences of the state after the breaking of your Anandamaya Kosa offer sufficient clarification of the point. (SS-396)

Please see VIKARAS, ANGER.

Please see MIND – TENDENCIES.

Please see CREATION.

We soar high by awakening and cleaning the chakras and the sub-points thereof, taking up kundalini also in the end, with which the abhyasi has nothing to do by himself. It is exclusively the outlook of the master. (SS-137)

My experience reveals to me that in almost all the cases, with perhaps rare exceptions, I had to thrust into them everything required for their own spiritual growth; still everyone seemed to be slipping down if my attention was withdrawn even for a while. This can be due to nothing but lack of earnestness. (SS-384)

Punctuality of time for puja is not possible in the case of ladies because of their varied duties, and is hence not insisted upon in their case. They may however utilise their spare time for the purpose. That is a special allowance in their case. Besides, if they go on with their household work with the thought that they are doing their duty in compliance with God's command, it shall all be transformed into puja and they shall be with it all the while without any conscious effort on their part. (SS-287,288)

Please see ADI GURU.

It was the auspicious day of Basant Panchami (1873) on which the Divine Soul of the Great Master descended on earth in the physical form of Samarth Guru Mahatma Shri Ram Chandraji of Fatehgarh (U.P.). The happy day, so beautifully coordinated with the most pleasant season of the year, breathed into every heart the blooming freshness of the spring. The blissful time ushered in by His advent introduced a new era of spiritual awakening which promises a practical solution of the human problem of existence. Our hearts leap up with joy when we recall to our mind the grand renaissance brought about by him in the spiritual field. He offers an easy solution of the problem of existence which has ever been confounding even the greatest of sages.Practical experience alone can verify the truth of what I say herein.

There was a time when India was at the highest pinnacle of spiritual glory, claiming to be the world-teacher of religion and spirituality. But with the march of time the degradation set in and almost every thing of it seemed to be lost. In course of time we sank to such a low level that even those who previously learnt from us began to claim to be our guides on the path. There have been, no doubt, at times higher souls who tried to mend and correct the situation, but in spite of their efforts the degradation went on increasing on the whole. Finally we not only lost everything but also forgot about it altogether; and now, if anything of it comes to our view, it seems to be quite foreign to us, and we do not feel inclined even to believe it. It was however not only to revive this long-forgotten spiritual science that the great master had come into this world but also to bring it again to our practical knowledge and perception.

It is thus for the spiritual regeneration of mankind and the emancipation of the pining souls that the Great Master came down to help the masses on the Divine path through the old yogic process of pranahuti. The process, though age-old, had during the later period been quite forgotten and was almost lost to the Hindus whose saints were the very originators of it. It is this service of the highest rank that the Mission stands for. None of the workers in it including even the preceptors have any personal motive, neither for money nor for fame and appreciation. This is, as a matter of fact, one of the essential duties of a true teacher of spirituality. But it is a pity that few of the people perhaps take these facts into account since we do not bear any imposing appearances by way of particular form of living or dress. My master's calibre was, of course, beyond words. To enumerate all his merits would be like lighting a candle before the sun. Suffice it to say that he was a Samarth Guru in the true sense. He brought to the people's view the ideal of human life and the surest means for achieving it in an ordinary worldly life surrounded by troubles and worries. The means he suggested provided for an easy approach to the highest point for which one had previously to give up one's home, family and worldly life and to take up an ascetic form of living. He not only convinced the people of the efficacy of the natural means but also took them successfully along the path up to the highest level.

The system which he brought to light provides easy means for the highest spiritual advancement along with due discharge of our worldly duties and responsibilities. Similar in spirit was the practice in vogue in the time of Lord Krishna, through which he imparted spiritual training during his time. But in course of time the system, having been relegated into oblivion, was completely lost. Now the same old system has been revived and brought to light in new colours by our great master who had beyond doubt come into the world for this very purpose. Blessed are those who had the good fortune of having been associated with him. He was beyond all shortcomings and had in this respect no parallel. What he did for the bewildered humanity is really beyond words. He infused into all those who were connected with him a new life by creating in them a spirit of negation which is sufficient to absolve the very being of man. He introduced unfailing practical means for the attainment of the Highest. Such great personalities of calibre, though very rare indeed, have been in existence at all times and shall ever be. But to trace them out is the real difficulty, which depends to some extent upon one's samskaras or past impressions also. There is still another difficulty. Even if we somehow happen to come into contact with such a great soul most of us may not feel inclined to accept him as such, because he seems to offer no charm. This is all due to the mayavic effect they are encircled in, which keeps them confined only to things of similar nature.

In olden days the gurus usually demanded from the abhyasis a good deal of personal service in order to develop in them capacity for the Divine knowledge and to promote fitness for it, before they imparted to them even an iota of spirituality. But our great master, taking into account the helpless condition of a common man, most graciously dropped this precondition. All through his life he avoided accepting personal service of the abhyasis. On the other hand he himself offered to serve them physically at the time of need. Thus he devoted himself to the all-round service of humanity, all his life. (SS-9,10,11,12,13,14)

For further reading please see ADI GURU.

Please see STAGES OF PROGRESS.

The latent motions generated power which rushed out and created something that can, for the sake of understanding, be expressed like the eggs of a fish in the spawn. These egg-like things are full of concentrated essence of power and energy created by invisible motions. Now all these three, i.e., the Centre, the latent motion, and the so-called egg-like things, are so adjacent to one another that it is very difficult to distinguish them each separately, and all seem to be one, or adjusted together as one. (BWS-85)

But though they were dissolved into Origin losing their individuality, the previous impressions persisted. This was because of the shade of reality which remained under till the time of dissolution, which helped them to retain the effect of the impressions during the entire period of their existence. How long they continued to absorb this effect is beyond human imagination to determine. It must at least have been during the entire period of existence since the time of creation. The effect taken in by them was no other than the motion which generated from the shocks of the Root-Power. This being saturated with the effect remained slowly in motion and this continued indefinitely. This powerful motion is not visible and can be perceived with difficulty. It is known as the Latent Motion around the Centre. This thing went on till the time of creation. (BWS-126,127)

Merging really refers to a state of settledness in the condition at a certain point, or knot, arrived at by the abhyasi. When after sufficient practice an abhyasi is able to secure his entry into a certain knot or granthi, he goes round in it for some time touring the place in order to acquire a thorough experience of it. By this process he begins to absorb in him the state prevailing at the place. When he becomes saturated with it, his merging has then come into effect. This is known as layavastha (merging). But the consciousness of the condition we have by now arrived at also exists, and so long as it does, the state of merging cannot be said to have matured to fullness. For this we have to proceed on further to acquire the state of settledness, which is termed as identicality or sarupyata. This again is not to the final phase, till it has developed into a still finer state of sayujyata, where the impressions of the state of merging and identicality also become extinct. (BWS-307,308 Footnote)

For further reading please see SAYUJYATA.

I regret to find that some of you do not try to overcome your lazy habits, which is a clear indication of the fact that the ideal has not yet been firmly fixed in your mind. If it is foremost in your view, it can never be that you would shirk or neglect your duty in this respect. (SS-260)

It is my strange experience that laziness can also breed cancer. I have come to the point that laziness is surrender to the self. In other words, a lazy man surrenders to the self which is suicidal for spiritual growth. I am also very lazy, but this is only in household work. (SS-290)

Learning and knowledge have their own importance and people having it are often held in high esteem. I too have a regard for them and for that reason I usually behave submissively with them, exalting them in all formal ways. But on my part, I never did hanker after knowledge. Yet, to be quite outspoken, I may say that I do not feel myself lacking in knowledge in any respect, and I do possess it in its fullness. The reason is that my great master had transmitted to me everything that he possessed, and that included knowledge as well. For that reason, I feel myself immensely in possession of every type of knowledge from the lowest to the highest, though I may be lacking in the use of technical words in my expression. But it is my meekness of nature and disposition, which I have copied from my master that keeps it veiled under covering. (SS-286)

While describing the events of your life you have requested me not to read further if I have no leisure. In reply I may say that I do have enough leisure since I have attained leisure from my own self-creation. As such it is now wholly yours. (SS-25)

It would therefore be better if during leisure hours you rest your thought on the ‘all-pervasiveness of God' and try to remain in that thought so long as you have time. This may serve a double purpose, of constant remembrance and of a happy pastime as well. This is for every one to follow in all seriousness. (SS-116,117)

During my leisure hours I remain mostly busy with cleaning the abhyasis under my training, in order to develop in them the remembrance of God all through, and this service is for me a substitute for God's worship, hence my foremost duty. But that is a very tedious job and requires quite a long time which might perhaps exhaust the patience of the abhyasi. (SS-161)

The impression held by certain philosophers that liberated souls do not possess the actual consciousness but only the potentiality for it, is wrong and misleading. No doubt the liberated souls develop their power so much that they utilize both consciousness and potentiality any way they like, but really they are above both; and then only follows liberation. If you have got potentiality developed in you, it means you have got something which is far away from the idea of Nothingness. (BWS-72,73)

They swim and swim near about the Centre — the vast limitless Expanse — Infinite. The liberated souls will lose their identity altogether only when mahapralaya, the state of dissolution, comes in dead form as stated above.

The space shown round the dot marked ‘C’, the Centre, is the actual place of landing and swimming for the liberated souls. This is such a vast expanse that the first rishi of the time when the world was born is still swimming, and has not yet been able to reach even the middling point of this ocean. Those who have got vision of that first type or, in other words, that which they ought to have when they get into the central region, can verify the truth of what I have stated above. (BWS-80)

The problem before us is not mere deliverance from pain and misery but freedom from bondage, which is the ultimate cause of pain and misery. Freedom from bondage is liberation. It is different from salvation, which is not the end of the process of rebirth. Salvation is only a temporary pause in the rotation. It is the suspension of the process of birth and death only for a certain fixed period after which we again assume the material form. The endless circle of rebirth ends only when we have secured liberation. It is the end of our pains and miseries. Anything short of liberation cannot be taken as the goal of life although there remains still a lot beyond it. We find but a few persons who have even liberation as the final goal of their life, which represents the lowest rung in the spiritual flight. The problem of life remains totally unsolved if we are below this level. There are persons who may say that they do not want Mukti (liberation). They only want to come again and again into this world and practise Bhakti (devotion). Their goal of life is undetermined and indefinite. Bhakti and nothing beyond as they say is their goal. Really they are attracted by the charming effect of the condition of a Bhakta (devotee) and like to remain entangled in it forever. They do it only to please themselves. Freedom from eternal bondage is not possible so long as we are within entanglements. The natural yearning of soul is to be free from bondage. If there is one who does not like to free oneself from the entanglements there is no solution for him. (BWS-189,190)

Liberation has today become very easy because of the presence of the Divine Personality. The conception of people does not generally go beyond the point of liberation which they take to be the final limit of human approach. But that is a wrong idea. As a matter of fact liberation is the lowest attainment on the Divine path, hence it is just like a toy for a child to play with. Beyond that there is yet a lot to be achieved. The Infinite ocean lies still ahead. It is a limitless expanse. Have your eyes fixed upon That and only That, and go on and on to trace it out. (SS-339)

Moksha is commonly presumed to be the final point of most religious pursuits. But moksha may be represented in two ways as salvation and as liberation. Salvation refers to a state of temporary pause in the normal routine of birth and death. This temporary suspension of the normal routine may, in different cases, extend to different lengths of time according to one's attainment. During that period the soul enjoys freedom from rebirth. But after the expiry of that period it returns again into the world to assume a material form. But in the case of liberation, when once it has been achieved, there remains no possibility of the soul's return to the material form. Liberation is literally the end of the routine of births and rebirths. (SS-340,341)

For further reading please see SPIRITUAL SPHERES.

Some feel enjoyment as the purpose of life, while others feel life to be monotonous. But the question is as to what is life. It is a state of being which should remain permanently, as long as we live, thoroughly in contact with the Being, smelling at each step the fragrance of the Being. (SDG-36)

People ask the meaning of life. Life is meaningless in some persons' minds, and this is a suicidal idea. Life has its meaning because there comes a force with it, and that reminds us of something which should be very precious to those who want to keep it within them. Accepting turning towards the spiritual life is the beginning of life, and the highest state of it is `Life in Life' which lies hidden in life itself. We should start for that Life which is to be entered into. All our abhyas leads us to that Life. (SDG- 104)

Now I come to your question, “Whether life has got some meaning". I may quote here a verse to give you some idea of it.

"Life means liveliness; damnation is for those who are dead at heart."

Whatever poetical meaning it might carry, my view-point will be clear by the following interpretation. What is liveliness? It is to live with a heart. But what kind of life would it be? In a word I may say, "Give away your heart to another, what remains then is only life". If you ponder over the word ‘life' you will come to the conclusion that life is only that which is connected with living. My expression makes it clear that there is certainly some type of living with which life is connected. At the same time it is also clear that the living with which this life wants to remain connected is eternal and immortal. If we merge our life in that life it is then the real life, where there is neither bliss nor sorrow, neither pleasure nor pain. I wish to lead you all to that life which alone is the goal of life as I have put it. Whatever sense you apply to the sentence, "give away your heart to another", will be correct if that is associated with the feeling of love. But it is also definite that Reality can never be revealed through mere interpretations because that would be far away from mental grasp. My object in writing all this is that the real being which is shrouded over with worldliness, or the heart which is inclined towards silly pleasantries, should be turned round. This is all that one has to do in life — the heart to be His, and you to be yours!

Regarding your question as to what you shall get by this kind of life, I may say that the question of getting arises only when there is a motive at the bottom. But when the heart itself is no longer ours the question of motive does not arise at all. What will you get then? Only that which is really yours. You had certainly a life prior to this one, and your coming into this life is the result of that. Now if you want to have your past life again, it is impossible. The worry for the next one should not also be there since you have surrendered your mind and heart to another, as you say. (SS-514,515)

We are here again to take stock of our work on the path of the Master Almighty for the benefit of His children of all ages and climes. I eagerly wish that all my sisters and brothers in the world may taste the tasteless taste of mergence. Then you can understand the efficacy of the System in a better way. Life is not life we are living. There is something beyond and beyond. I hope all of us will see the better days, if we are devoted to Him and Him alone. (SDG-103)

My object of life is that not only everyone of you present here but all the humanity should become the Real life personified i.e., life in life as I often say. Many of you have not yet fully seen the grace of the beautiful flowers of the garden and have not tasted their fragrance. I pray that you all may taste it to the full. This is the thing for which the Kings of the ancient used to leave their thrones and go to forests for penances. But the Sahaj Marg, provides a system in which, while living a normal worldly life in the way that all our actions may become penances themselves, we try to achieve our highest Goal — The Ultimate. (SDG-69)

There is every sense in living — not only in living but achieving the highest. The craving of the soul can be satisfied best, while one is living and existing. Nobody knows the shore. The beauty of the training of my Master is that spiritual life runs parallel to the life in the world, with ever increasing efficiency. Once you have decided to attach yourself with a system, where regulation of mind is the responsibility of the Master, please give a fair trial, and have your own experience after sometime. There cannot be any breakdown in spirituality, if faith and desire for the Ultimate is there. Physical or mental troubles do not tell upon spirituality. My Master unequivocally declares: `Spirituality is my responsibility, as practice is your responsibility'. (SDG-163)

Please see MEDITATION - DIVINE LIGHT.

If the abhyasi begins to feel himself lighter and lighter, it means he is progressing, because in that case he is going into the state that God is in. Light means the loss of the weight of one’s own thoughts. Thus the real Light refers only to the real substance, or more appropriately, substanceless substance. (WU-52)

Liking something means egoism. So, one should rise above likes and dislikes. (SS-23)

Nature's power is unlimited. The very word ‘limit' came into man's understanding when he experienced his thought confined within a certain sphere. Thereby he concluded that his power is limited. The idea also promoted within him the thought of some higher power or superior force which lay beyond, and which is presumed to be unlimited. This thought of duality sprang up only when our sphere was taken to be narrower. If this idea gets banished from the mind, as it must be at a certain stage of spiritual advancement, it is then quite possible that we may lose the idea of being limited as well. When both these thoughts i.e. being within or beyond limit, are washed off from the mind, then we are in the true sense free from limitations, and the self has been joined with That which is beyond limitation or the limited. If fortunately one happens to have transmission from that higher stage then the above attainment is quite possible and practicable. (SS-369,370)

When you are describing your condition of bliss as heavy, it proves that your link is connected with the centre (or kendra) of ignorance, and it is due to limitation. It would be more proper if you describe it as boredom instead of heaviness. Boredom means that you require pleasant and light air as you are now proceeding in higher altitude. Peace will never be dull. I have given the reason above. Only such a one will like it whose one eye is damaged instead of both. If, by some fortunate chance, a man living in a hut gets a good and comfortable house, he likes it very much. But when he gets habituated to it after living there for a long time, he will begin to think of a house even better than that. This illustration is to show why you are feeling boredom and dullness. You have written, ‘I feel that my mind's tendency is to get out of this condition; hence either my mind is not yet prepared, or those are not the real conditions of peace and bliss'. The natural property or power of mind is to feel the good thing, it may be either material or spiritual; hence whatever comes before its view it gets attached with it, whether it be peace or bliss. (SS-404,405)

It is definite that a person having been bestowed with that highest approach, is in complete subjection to the will of God. The Divine will, through the medium of his guru, works in him every way to this extent that he cannot be away from it even for a moment. In other words he is completely under the charge of his master. Such a man alone as can give himself up completely to his master is possibly worthy of that highest approach. But this too is after all the beginning of the state of limitlessness, which is to be entered into after this. In short, how far one has yet to go on cannot be determined in any way. (SS-173,174)

Please see FAITH, GURU.

Vairagya can be attained only when one is wholly diverted towards the Divine. When it is so, one naturally becomes disinterested in his own self including everything connected with it. Thus he loses not only the body Consciousness as well. What remains then is nothing but the ‘being in dead form' or a ‘living dead'. (SS-97)

It is possible that I cannot understand the meaning of Zero in as good a manner as others do, because the zero cannot know the condition of another zero, nor can the dead know the condition of the corpse. In a way, you may call such a condition as that where all dualities whatsoever go away, and we become living dead. Or we get dissolved in Reality in such a way that every discrimination is lost, and the difference between the Real and the imitation is not discerned. (SS-521)

Everything casts a reflection in a form similar to its own. If the thing is subtle its reflection will also be subtle in character and if it is gross the reflection will likewise be gross. If we concentrate on a solid thing we are sure to become ourselves inwardly solid. Great havoc has been wrought by teachers, who have presented to the ignorant masses everything they had learnt from the holy books in hard and solid form. It destroys the reflexive power of mind. If one develops such a horrible state he is gone forever. He loses his approach to a broader vision and the capacity for further progress becomes extinct. Such person may be compared to frogs in the well, with a little field of activity, which they consider all and enough. They remain whirling round in a closed sphere, hemmed in on all sides. They are hammering on the same thing all their life. Stories and illustrations of gods are all and enough for them. When the practice continues for long the cells of the brain are affected and they become saturated with the thoughts, which grow stronger day by day. Finally the whole nervous system is affected. The external opacity gradually creeps inwards and completes the work. They are now completely impervious, both within and without, to the passage for the Divine Light. Their approach to inner self is completely barred. I shall prefer to call them living stones. The hardened crust, which they thus developed, keeps them aloof from slightest association with anything higher or finer. They are almost spellbound by its effects, which they consider to be a spiritual stage although in fact they are far away from it. My personal experience in the spiritual field has revealed to me that it is a pretty hard and tedious task to shatter the hard crust, created by such forms of practice, from the hearts of those coming to me for spiritual pursuit. If one wants to free oneself from these bondages of soul he must necessarily clear off the layer of grossness and solidity settled over his mind as a result of these stultifying practices. (BWS-183,184)

Please see VIKARAS.

There is hell for the sinful, paradise for those who are ignorant and Brahmaloka for those who are innocent. But, for the wise and the learned there is the artificial paradise of their own making, and for those who are weak, this mortal world. But who may the weak be? They are only those who lack self-reliance and confidence. (SS-273)

I think the above divisions are correct. If I explain it, it will require a number of pages. Therefore I leave the explanation to you people. (SS-519)

If our longing (or Lagan) for the realization of the goal is great, our negligent or sluggish habits will not stand in the way of our efforts or progress. If we go through the history of ancient sages we find that they had sacrificed all the comforts of life for the sake of attaining Reality. They led a life of austerity and penance, undergoing every kind of hardship and trouble for the sake of the object so dear to their heart. Intense longing for the goal made them blind to everything else and they remained firm on the path not minding the difficulties and reverses that came across their way. Such an intense longing for the object and an iron will to achieve the goal is absolutely necessary to ensure complete success. I may assure you that you can win laurels in the spiritual field if only you turn your attention towards God and proceed with will, faith and confidence, no matter how adversely you may be placed in, surrounded by all the worries and miseries of a household life. Your busy life will then offer no hindrance in your way. (BWS-205,206)

Your letter offered me greatest pleasure. I feel some lover has started thinking of this insignificant being. It is not however a small thing for me. My services to you may perchance be of a nature which might promote in your heart the growth of longing. But both you and I have to wait for that. Peace is transmitted from heart to heart. If you have not started meditation yet, please do so now. May God bless you. I do not want to tell you much about myself since mere telling drove Mansoor to the gallows. Although those days are now no more, yet it is quite likely that people might begin measuring me with an undeveloped sight. I hope you will arrive at the reality by weighing me in the balance of your heart. Dear brother, you have taken into your heart my views expressed in the letters. Shall it not be regretable then to ignore the writer thereof? No sooner do you form a will than the action thereof starts automatically (Ideo - motor action). Do pray and try to get drowned in it to the extent that the begging bowl alone remains in the hand while the begging also is lost in unawareness. If you create such a condition your prayer shall never go unheeded. Practise sobbing and weeping in love which, if it is not real, may be taken up artificially. Do this and see the result. (SS-58,59)

If the question as to from whom Lord Krishna got light is put to me, my answer would be that He is Self-luminous. But then this need not mislead the enquirer that he too is self-luminous and everyone else is also such, and there is an end to all enquiry. Logical speculations are no substitutes for the cravings of the heart. The heart is not satisfied even if the logic stops dead in some blind alley. (SS-230)

For further reading please see BHAKTI, GITA, AVATARS.

Please see CHAKRAS.

My associates have often enquired from me the method for creating such type of restlessness within them. I may tell them that intense love for the object will automatically lead them to it. When we are in deep love, we shall naturally feel impatient to secure nearness with the loved object. When we are greatly in love with any of the worldly objects its idea comes to our mind again and again, and we think of it over and over again. Now in order to develop Divine love in our heart we have only to reverse the process. If we remember God frequently or for the most part of the day, we will automatically develop love for Him, which if continued with earnestness will create impatience in our heart to secure union at the earliest. Another way of developing love with God is to play the part of a lover as if you are enacting a drama. But it is only for those who are almost incapable of finer means. The method though artificial will shortly bring you to reality and feeling of true love and impatience will begin to agitate your heart. (BWS-208)

The only way to develop love is constant remembrance. While doing your daily work you must think that you are doing it in obedience to God's orders, and hence as part of your duty. This simple process, if followed in the right spirit, will keep you in touch with the Ultimate. Another advantage would be that you will stop further formation of samskaras. The constant remembrance promotes attachment to God which develops into bhakti. This is because the heat contained in the thought stimulates emotion which assumes the form of bhakti. If you turn it into a habit you will find how fast love develops in you. It is in fact an essential feature of spiritual life. (SS-37,38)

But for one like myself, I may assure you that I did not step into this field with an object of realising God. I had no such intention, or purpose or aim. I was blind to everything except the one I sought for. I sought for Him and Him alone, my master. He was to me all in all. Nothing else was in my view. His image alone was implanted deep within my heart. I never looked to anything but to His form. I never craved for the joy and comfort of the world nor even of heaven. I felt perfectly unconcerned with God. All that I craved for was the attainment of an end like that of His, nothing short of it and nothing beyond. I had absolutely no desire for the realisation of God, even if it be, on my part, an act of blasphemy in the popular sense. I was so mad with love for Him that I had lost my power of vision for all things. People may condemn it as blind faith, but my love-madness pulled me up to it, and I liked to linger within the dark gloomy atmosphere of love, rather than enjoy the blissful state of anandam. But I like to keep it reserved exclusively for myself and I do not induce any other to follow this mad course. His every gesture was to me the revelation of the Divine mystery, his every word a volume of spirituality, and his every action the exposition of the ‘Unknown'. I had no choice or liking nor even a sense of discrimination between the right and the wrong. To me everything of his was what it ought to be. I was in complete submission to his will and could never think otherwise even for a moment. I literally followed the following concept:

“If your spiritual guide asks you to dye your prayer carpet with wine, do it; for he, having travelled himself the entire distance, is well aware of all ups and downs of the path!”

One might think it a serious blunder on my part. My simple answer to it would be that like Majnun. I was beside myself with the madness of love, and a Majnun can best be judged from the viewpoint of Laila. I was concerned solely with my beloved Laila. This is in a word about me and my condition, but for others I do not insist upon their taking up the same course of mad love. (SS-251,252,253)

Love is praised everywhere. There is a story in the Mahabharata: When Lord Krishna went to Vidura's house, Vidura's wife, who was bathing naked, rapturously opened the door and came out on hearing Krishna's voice. Krishna threw his upper garment and covered her. She began to feed him with plantains in such a way that she gave him the skin (peel) and threw away the fruit. When Vidura came and reminded her as to what she was doing, she came to her senses and began to feed him the fruit. Lord Krishna then said that the taste which he found in the peel was not there in the fruit. So when love and Bhakti take hold to such an extent, the condition which Vidura's wife had is some times experienced by the less advanced.

Shri X has written to me that I must go to Chickmagalore. But my health is not capable of withstanding the strain of purposeless journey. He thinks that he would gain merit by my going there, but it would in fact be gained by Rakat, the meaning of which you know. In short, merit is earned by prayer and devotion. (SS-302,303)

Having stayed with this insignificant being for sometime, you have actually created in yourself a condition which if further developed can be interpreted as an all-absorbing love. This is the reason why you create deep impressions wherever you go. I am much pleased with whatever service you have been rendering to the samstha so far and I believe success will soon dawn upon you. (SS-263)

Do not feel surprised if I say love and hatred are the same. Love is only positive thinking and hatred is negative thinking. It is very strange that people do not like to remember God who is so merciful and kind. All His actions are greatly beneficial to us. People think that remembering God is an unprofitable business although, I say, it is more profitable than the biggest factory in the world. (SDG-121,122)

Finally love makes every task easy and paves the way for the shower of Master's grace to smoothen the way to the Ultimate Goal. “Love is the hunger of human soul for divine beauty”, according to Socrates; and “Love is the inner awakening to Reality” according to me. Love Him who loves all, and thus everybody is automatically loved through Him. Amen. (SDG-159)

If there is real love, every particle of the body should get transformed within seven years. If the disciple enters the mental sphere of the Guru surrendering all his belongings to him, it takes only seven months to deliver him into the brighter world. (SS-363)

Please see MYTRI.

He alone can climb up a height who has created in himself recognition of his lowliness. (SS-343)

Sahasra-dal-kamal, the lotus of a thousand petals. This is the virat region. It was from this point that the virat rup was brought to Arjuna's vision at the time of the battle of Mahabharat. It is the Macrocosm. We proceed on towards the occipital prominence, after we have completed the journey through the sahasrara.

During the course of our march to this point we have to pass through, and cross, the various centres which have their own particular condition. (SS-364,365)

For myself I solved the problem in my own way by resorting to madness — the madness of love for a fellow being. The same may be a solution for another provided he gets a Master like Him, who is infallible, super-human and Divine in the true sense. (SS-256)

I pour this out to you without reserve, only with the purpose of exciting in you a similar fire of madness as I am burning in, but he alone whom God Himself pulls up may be successful in the pursuit. But to my greatest regret I find that though all my downpour in this respect is meeting with high appreciation from the people, they do not lend their thought in the least to what they are to do themselves. Still I am ever ready to serve them as best as I can. (SS-109)

There is a Persian Proverb: “See Laila with the eyes of Majnu”. That is, as Laila was an ugly girl, it required the eyes of a Majnu only to see her. In the same way, if we have to see God, the same mad looks are required. (SS-522)

Please see FUNCTIONARIES.

The wheel of the supreme. The Maha-kal-chakra is a stronger power than the Sudarshan. It is infused with the power of Time. It descends under rare circumstances when its use for some immensely great task is inevitable. The present overhauling of the Universe is a far heavier task than the one for which Lord Krishna had come down to the earth. Consequently it is now the time that demands the use of this superior power for bringing about the change on a much larger scale and for which the great Divine Personality has already come down to earth and is working for it with the help of this superior power under his command. (BWS-325,326 footnote)

Rama and Krishna, the two incarnations of the Divinity. We worship them with faith and devotion and want to secure union with them. Automatically that becomes our goal of life and we can at the utmost secure approach up to their level. Now Rama and Krishna, as incarnations, were special personalities vested with supernatural powers to work as medium for the accomplishment of the work, which nature demanded and for which they had come. They had full command over various powers of nature and could utilize them at any time in a way they thought proper. The scope of their activity was limited in accordance with the nature of the work they had to accomplish. They descended from the sphere of Mahamaya, which is a state of Godly energy in the subtle form hence the most powerful. It is due to this fact that we find excellent results coming into effect through their agency in their lifetime. The highest possible point of human approach is much beyond the sphere of Mahamaya; hence a good deal above that level. It may be surprising to most of the readers but it is a fact beyond doubt. (BWS-191,192)

The prefix ‘maha’ before a word denotes a condition which is higher than that implied in the word. For instance, the prefix ‘maha’ added to the word ‘maya' denotes the condition which is beyond the normal level of maya. Maya may be taken to be something within the limits of a certain sphere. But when one goes beyond, maya dissolves. It is then denoted as mahamaya. The exact conception of it is however impossible, just as a true conception of the region of air may be possible only when one is able to go beyond the last limit of airspace. But even then it would be quite difficult to determine the exact line of demarcation because of the gradual melting away and the transformation of the condition. Suppose you throw a ball high up in the air, you will never be able to fix up an exact location of it there, though it may well be in your sight. Anything coming out of the limitless must have a tinge of it in some respect at least. Now what makes you realise it is undoubtedly the thought, as one would usually say. But in the strictest sense it is not even thought but definitely something quite apart from it. Roughly it may correspond to a great extent with that which may be the ‘thought out'. In other words the two i.e., the ‘thought' and the ‘thought out' run in concurrence with each other. For all practical purposes we say that it is the thought that realizes, but then it would be very difficult to specify its actual level. If we attempt to do so, we only mean to convert the Limitless into the limited. Think for yourself how it may then be possible to locate the exact position of the sphere of mahamaya. Suffice it to say that it is a mere region, for the sake of understanding. (SS-524,525)

For further reading please see AVATARS.

I do not like to dwell upon it here. One thing I may disclose in this connection for the interest of the readers. At the time of Mahapralaya the pole star will deviate a few degrees from its position and will grow a bit hotter. A powerful energy in the form of a gas will begin to gush out from it and will ultimately destroy the world and everything else in existence. The action of destruction will start from the North Pole. (BWS-283)

Proper making of a man must be the natural result of the right type of training. Proper making comprises of the right moulding of mind with due moderation in the exercise of all our senses and faculties. Thus the right type of training under the guidance of a capable master is by far the most important factor in our proper making without which higher attainments in spirituality are never possible. (BWS-231,232)

To impart spirituality really takes no time for a guide of high calibre like my master. The time is mostly spent in effecting the making of the abhyasi. We should proceed with our abhyas with faith and devotion, and the thing desired will come to us by itself. (SS-137)

It takes me many months to purify the system. This is the reason why Shri X could not feel much. This purification is absolutely essential in the making of a Man, and my attention always turns towards this, and this verily is the command of revered Lalaji also. Shri Y was purer by nature, hence he felt the benefit very soon. (SS-402)

Please see PURITY.

The origin of man is similar to that of the universe. It was what is known as Kshobh (Primary stir) which stimulated motion and activity. The reflection of Kshobh exists in man as well as in other beings. If it is not there then no activity could be possible. In man this reflection of Kshobh is known as mind or manas, which is an indispensable factor of existence. In the lower region or Pind Desh it is known as the Pindi mind, while in the Brahmanda Mandal it is known as the Brahmanda mind. At higher levels it goes on becoming further refined. The condition at each level differs from those at the others, and they may be innumerable. (SS-117,118)

It is commonly believed that ‘God created man in His own image’. All the religions, philosophies and sciences of the world are unanimous on this point. It does not mean that the physical form of God is the same as that of man, with the human body made of flesh, bones, skin, etc., possessing arms, legs and other limbs. It really means that a man possesses, or is composed of, all the powers, forces and energy which are present in Nature in the same order.

A poet has said:—

“Yeh jo surat hai teri
surat-i-janan hai yahi,
Yahi naqsha hai yahi rang hai
saman hai yahi”

“Your appearance is the same as that of the Beloved. Its form, colour and everything else is exactly the same”. (BWS-91)

When man first assumed his physical form he brought with him the thing opposed to the real nature of his being; that means both the opposites were intertwined to give it a proper shape. It appeared in the form of an outburst similar to that caused by the contact of fire and water. When supplemented by the flow of air, it went on smouldering and increased the force of the outburst. The outburst is nothing but the action of the force coming in contact with the soul, thus exhibiting a display of the elements. Reality was lost sight of. Just imagine what the reverse use of things finally resulted in. We took into account neither the cause nor the effect thereof, to trace out the origin of this degradation. (SS-417)

Most people are groping in darkness. They consider stones could represent or stand for God. They have lost their sense of discrimination. They cannot distinguish between man and man, nor between man and other beings. Who is a man? Only he who is imbued with a sense of humanity, But the real man, in the proper sense, can be he who makes a man the man that he ought to be, a thorough man in the real sense. How can one judge him? He can neither be a magician nor a conjurer who can demonstrate things unusual and uncommon. But there may be many such conjurers among bhaktas who pretend themselves to be what they are not in the least. They go on crowing `Ram, Ram', on every bead of their rosary with a heart wandering quite away from it. (SS-45,46)

Before deciding about the final selection, one must be fully convinced of the man's capabilities and merits with regard to his practical attainments on the path. For this one must have continued association with him to judge things through perception and experience in a practical way. When one is thus convinced, one must then trust him in good faith and rely upon him firmly. This is very essential for a successful pursuit. By and by, faith, the most lively factor of a spiritual life, begins to develop in one, and the master's form becomes predominant in his view with his remembrance in the background. (SS-198)

Things come and go but what lies in between these two is our real condition. This changeless condition of ourselves is the end of all spiritual activities. Blankness is another expression for this condition. The whole system is vacuumized in the end, and man becomes a real man. It has been found difficult to define “man”, but when we add the word “real”, it defines the beauty a man should have to belong to. (SDG-36)

For further reading please see REAL MAN.

Please see MIND, SOUL, CONSCIENCE.

Please see RELIGION - IDOL WORSHIP.

There must be one thought, one object, and one pursuit in view and that must be related with the Divine. That is the type of mania which I wish everyone to develop in himself. It is only then that one may perhaps be able to have a view of That which he craves for. (SS-53,54)

Please see FINAL STATE.

Please see DISCIPLES.

There is one cell or egg-like thing which is bigger and brighter than all the rest. You may call it the master cell. The master cell is directly connected with and controlling the world we live in, and it is due to this fact only that the personalities we have here in this world are not to be found anywhere else in other worlds. We(in other words our world) are connected with the master cell, so we have almost the same force and power as possessed by the master cell. (BWS-88)

The master cell is the outcome of the first jerk and has therefore the concentration of all the powers and energy in full force, hence bigger and brighter than all the rest. Other eggs were formed by the concentration of the energy that kept flowing, and could not be so powerful and bright. It can be better understood if we take up the example of a fire-spout or anar (a firework). The main current comes out directly with full force, the other sparks have not the same force or power; but all, taken together, make up a tree or fountain of fire sparks.

The master egg or cell is the essence of things appearing in the form described as egg-like things. Just as the thing below the Centre is the essence or substratum of life, all smaller ones are wound up in a large one having connection with it which is called the master cell. It is like a big drop of ocean the foams of which are swimming about. In other words it is the power house for worlds connected with this big drop. You will find the same wave in the master cell and its force applicable to other cells as well. It is like the cream churned by the first motion. You will see the greatest personality always in existence in this world. Sages born here in this world have often controlled other worlds too, under directions from the Absolute Base which they receive in the form of vibrations in the central region. (BWS-89,90)

I myself am very weak and worn out with age. Still I am doing my best to bring real peace to the humanity. I want capable men and women to help me in the task ahead. No doubt the world will be paradise, but for that we have to work very hard. What we have to do is only to have a strong grip always on Divinity. I never felt disappointed and worked singlehanded and the result is before us all. I have full confidence in myself, with the Master's hand at my back; and it has always worked. The same thing I want from all of you. (SDG-159)

Your view relating to Master's love in place of Divine love is quite to the point. Once while transmitting to an abhyasi, promoting in him Divine love, I was advised by my master to infuse into him Master's love instead. My shy nature hinders me from doing so for fear lest one might think I like to be worshipped thus. This is freely preached, rather insisted upon, in most of the other sansthas and also by quacks and charlatans. Though in principle there is nothing wrong in it, yet in practice few perhaps may be found to be up to the mark for this method. The result in all such cases usually is that the teacher and taught both get filled up more and more with grossness. My great master has saved me from this most degrading evil. May he ever protect us all from it! (SS-269)

The time has changed to such a great extent that so many persons in India do not know what transmission is. It is my Master alone who gave light to the Original Source, which was nearly dried. His message to mankind may aptly be pronounced as
`O Bounded ones, now start to look for becoming free'.
(Aseero karo ab rihaayee kee baathain). (SDG-104,105)

`Awake, O sleepers, It's the hour of the dawn'. The change, of course cannot come over-night. (SDG-164)

“There is no question of separation. We are coming closer and closer. This is a message to all”. (SDG-166)

Though there shall definitely be one in my place after me to give you all spiritual uplift just as I do, yet it shall be a source of greatest pleasure to me to see you at the highest pitch of progress in my very lifetime. (SS-259,260)

Here, by the grace of God, the master's power alone works all through, and there can be no possibility of harm in it. If you find any difficulty or entanglement, or even an unbearable excitement of emotion, just refer that to Him through prayer at any time or from any place, and it shall go away at once. Never mind whether I become aware of it or not, your purpose shall anyhow be served. (SS-243)

There are numerous different states which are acquired one after the other during the course of our march. But the condition that exists there is such that if an abhyasi attempts to cross over to the next by self effort, he is unable to bear the strong flow of the Divine energy and instantly slips down. It is only the power of the master of calibre which can keep him up to overcome it. At the very highest stages the flow gets stronger because Godly energy becomes still subtler and the subtler force is naturally more powerful. (SS-360)

This subtle force is very strong, so much so that in higher regions even if an abhyasi attempts to go up he is pushed down by the effect of this strong flow of the force. In that case it is only the Master's dynamic force that pulls him up through the flow and enables him to have a view of Reality. (SDG-99)

I am glad that your desire to sit for meditation at the fixed time is growing stronger. This is no doubt an encouraging sign. But, dear brother, I do not expect you to neglect me, and if you make up your mind not to leave me, you will find me always beside you, and of that you will have experience in due time. (SS-83)

There is yet another difficulty for me and it is that most of my time remains occupied with you all, on account of which I do not get sufficient time to devote to the godly work of a general nature. But who are those who keep me thus unnecessarily occupied? They are mostly those who have not in them the least craving for the Divine, in the true sense. If they only manage to ‘submit' in the proper sense, much of my time can be saved. No doubt they want to have it, but they do not want to devote themselves to it with love and devotion, though I for my part do not mind this in the least, since I feel myself ordained to it. If they only take pity on me for all my services, even then I may have a chance to save some of my time to devote myself to other affairs. If an abhyasi makes himself as he must, he by himself will begin to draw it out of me. (SS-172,173)

Please see STRUCTURE OF THE WORLD.

Most of those who come for spiritual pursuit, as they profess, are inwardly actuated by material purposes which they wish to have adjusted according to their liking and taste. If they do not have it, they break off; and even if they have it they will not stick on because their purpose is served. There have been several cases like that. (SS-292)

Our method is so simple that for this very reason it sometimes becomes very difficult for people to realise its true significance. Difficulties arise when people do not take God just as He is, but fit Him into numerous artificialities created in their own minds to suit their own taste and likings, and thus put Him completely within the sheath of maya. They worship Him as such, with the result that they themselves get engrossed in maya, or in other words they become the worshippers of maya in gross form. Now if anyone comes up to explain it to them they run away from him thinking that he is trying to delude them. They appreciate more the Mahatmas who, being themselves dyed in various hues of maya, offer them colourful things which are suited to their taste. The common mistake is that they do not care to pay attention to these most vital facts and they seek for liberation from those who have it not. Really most of them do not have any aspiration for liberation at all. They adhere to gods and goddesses only to serve their worldly ends. There may, however, be a few who worship God as well, but by the way only, and that too for merely selfish purposes. They are in fact not even worthy of having this type of spiritual training, nor are they capable of it. As a matter of fact while we are marching towards `unity' they, on the other hand are drifting continually towards ‘diversity’, and are directing the flow of thought into numerous different channels. Thus our power of thought, being diversely applied, gets weakened and shattered and our efforts for realisation end in failure. Usually I do not take such persons into our satsangh, because I feel convinced that all labour upon them will be fruitless. Consequently, instead of wasting my time on them I must utilise it for the spiritual benefit of others who crave for it. (SS-41,42)

The hard and miserable life of most of the people, engaged in different worldly pursuits keeps them so much occupied with their problems of life that they are often led to believe that they can hardly spare time for devotion and worship except at the cost of some vital interest or pecuniary gain, which they cannot safely afford to ignore. This notion keeps them away from the path of duty although sometimes they become seemingly conscious of it. Their minds are absorbed every moment in thinking about the various problems of their material life and are seldom directed towards God except when they are in deep distress, or misery. The reason is that they attach primary importance to their worldly interest alone which constantly remains in their view. Thus they remain entangled with the Maya without ever thinking of getting out of it at any stage. (BWS-251)

All that follows {The Oigin} falls within the sphere of Maya, where the people mostly abide in the pursuit of their activities accordingly. In other words it is this one that led to the composition of forms. This continued to develop in man too, and finally led to the formation of strong knots which are now difficult to undo except by the special power of will. Being entangled in these knots, man assumes a form which reflects grossness at the very surface. The external atmosphere and environment also effect it, putting it to actions and counter-actions which brings it from bad to worse, and the simplicity gets enshrouded within it. All these combined together form a snare which keeps man entrapped in it. (BWS-148)

We have in our mind an idea of this great universe which is, as we all know, the material manifestation of God. Generally we look upon it as Maya or illusion to distinguish it from the unchanging absolute Reality. People have tried to define Maya in numerous different ways, not perhaps without some reasonable basis. It is really a Godly power which has brought into existence the entire creation in its different forms and shapes and which regulates its entire working. We are all the while surrounded by this great power and its effect is visible in all phases of our activity. We are whirling round within the glossy sphere of Maya, clinging at times to one or the other of the objects in view thinking it to be Reality. Our senses, feelings and emotions give it a new colouring and mould our actions accordingly. We remain entangled within the snare of Maya, without any hope of emancipation until we divert our attention towards the unchanging Reality at the root. This vast circle of material manifestation, the direct result of Maya, is unlimited. In it we go round and round with ceaseless motion like the rim of a wheel, ever farther and farther away from the pivot. Just as every circle must have a centre, so must this vast circle of manifestation have a centre or base. If we are able to discover it we may possibly find a clue for the solution of our problem. (BWS-264,265)

The third phase of manifestation relates to the material exposition of the objects of Nature. People remain entangled in it, forming numerous ideas and desires. Generally our eye is attracted by anything bright and glaring which we commonly misunderstand as sat. This bright object is nothing except Maya and those who talk so highly about it are in fact far away from the sphere of spirituality even, not to say of Reality. (BWS-124)

Pains and pleasures of which we have ever been taking impressions are but the diversely coloured shades of our thoughts. They are not different from each other but only coloured as they are by the action of the imaginative faculties. For example, the theory of ghosts, real or imaginary, is there to frighten one but not another. Those who are in fear of ghosts are often found to be harmed by them. But the fact is that they are actually harmed by themselves through the ghost. Similarly treating maya as a ghost, it is really not the maya that puts us to harm but our own self through the agency of maya. Our boat is sailing on the glassy surface of maya which is spreading forth both its wings to take us in, in order to present us to the Master. Our existence in the world would never have been possible had there not been this network of maya. Should such a thing of merit and value ever be reviled and cursed? Those who do so lack proper understanding of its value and utility. For this reason alone it presents to them an ugly picture of its own. If we attach ourselves to the brighter side of it, it will make us brighter still. It serves no purpose at all to remain here after getting away from maya, but the proper course would be to adhere firmly to the One, the Real, and ignore everything else as of no serious importance. In this way everything needed for the purpose shall follow by itself. That is the easiest solution of the problem. (SS-526,527,528)

What is really essential for the pursuit is the subjugation of the feelings of mayamoha or physical attachment. But hatred or repulsion is the very opposite of love, and attachment also belongs to the same category or, more appropriately, is the other extremity of the same thing. Thus the replacement of attachment by its opposite, the repulsion or hatred, is absurd and by doing so one can never be free from the feelings of maya-moha. Its right replacement can only be by duty, which is free from both attraction and repulsion. Hence there is nothing wrong if one treats father as father, mother as mother, and son as son looking to the due discharge of one's duty towards them. He shall then be free from both the feelings. That is in fact what it really ought to be. (SS-284)

Having determined our goal, the next problem before us is to find out means for the realization of the object. Sages and teachers have elaborately dealt with the subject. They have laid down various forms of practices or 'Sadhanas', helpful for the attainment of what they put forth as the final goal. But for the realization of God, the Indeterminate Absolute or Para Brahma we have to adopt means, which lead us to the complete negation. (BWS-195)

We belong to the country where religious spirit has ever been flowing in one or the other form. Diverse means are adopted for the purpose of gaining the object of life. They may be correct if the heart is connected with it in the real sense, so as to be absorbed in the essence of real life. We are bred to have union with Reality which we have emerged from. We have brought with us the very essence of infinity and we should try to keep close to it, in order to give freedom to our thought for absorption in the Infinite. If we neglect it we remain bound to activity of thought, and not to the Reality at the root which is limitless. (SDG-136,137)

The great teachers have always been actively speculating to devise means and methods of higher approach, though the solution is quite at hand. Really the path nearest to yourself is the path nearest to God. My revered master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, has rendered wonderful service to humanity in this respect by providing the easiest means of gaining the object of life. His methods are so easy that their very easiness has become a veil for common understanding. Simple and subtle means are needed for the realisation of the subtlest Being. (SDG-137)

God is simple and extremely subtle. In order to realise this subtlest Being, we must take up means which are equally fine and subtle. (SDG-140)

I may today present before you some of the important features of our system known as Sahaj Marg, or the Natural Path of Realisation. The system runs along simplest and most natural lines which are easily adjustable to the ordinary routine of a worldly life. It admits none of the methods of rigid austerity, penance, or physical mortification undertaken with a view to effect the strangulation of the mind and the Indriyas. The ideology of Sahaj Marg is so plain that often for this very reason it is not so well understood by people who are under the impression that Realisation is the most difficult job which requires persistent labour for lives and ages. It may however be difficult to those who proceed on, loaded with their own confused conceptions of Reality, and adopt complicated means for their achievement. As a matter of fact Reality, which one aspires for, is so simple that its very simplicity has become a veil to it.A simple thing can be achieved by simple means alone. Therefore, for the realisation of the simple, it is only the simplest means that can ensure success.

It is quite easy to pick up a needle from the ground by means of your fingers, but if you apply a crane for the purpose, it may well nigh be impossible. Exactly the same is the case with Realisation. The confusing methods and complicated means advised for the Realisation of the simplest do not therefore serve the purpose. Rather, they keep one entangled in his self-created complexities all the life. As a matter of fact Realisation is neither a game of contest with the nerves and muscles, nor a physical pursuit involving austerity, penance or mortification. It is only the transformation of the inner being to its real nature. That is what Sahaj Marg takes into account, ignoring all misplaced superfluities connected with it. (SDG-86,87)

If perchance we fall upon the means which go on adding grossness we shall definitely remain away from the vision of Absolute Reality. (SDG-112)

For further reading please see METHODS.

My master used to say that a spiritual man should not eat meat. I follow the same policy. Indeed, there have been some saints who used to eat meat. Meat eating should be avoided. (SS-299)

I may now add a few lines for the seekers, to reveal to them the secret of success. Meditation is the foundation of spirituality. If you meditate having your real goal before you, you are sure to arrive at the destination. There are ways and ways converging towards the real goal and they are discussed in various scriptures sufficiently. There are external forces too, helping us to the destination if properly guided. (BWS-97)

If somehow or other they make a firm determination to reach the Reality, the power of Master shall affect them. At the same time I want to add that these things can be shattered only by the help of such a Master who has the power of transmission to break open the wrapped-up things and to remove complexities. Of course the abhyasi is directed to have meditation on certain points of concentration, I mean on one of the chakras, figuratively called lotuses.

People may ask why it is necessary to proceed with meditation at the first stage of Raja Yoga. The answer is quite plain and simple. We are now gathering ourselves at one point so that our individual mind may leave its habit of wandering about, which it has formed. By this practice we set our individual mind on the right path because it is now metamorphosing its habit. When this is done our thoughts naturally do not go astray. (BWS-40,41)

By meditation we make a will in our heart covering thereby the surroundings around the heart region. It begins to expand, extending over to all chakras (lotuses) located in our body.

Thus all the chakras begin to glow. The circle goes onward passing through region after region till all begin to be absorbed in the innermost circle. What you feel there is dazzling light sometimes, because you have made the passage from the heart towards that region where you are now. The dazzling light now begins to fade because you are going forward. You come in contact with different stages of maya as well. The dazzling light is there. When you cross it you find yourself in a totally calm atmosphere.

Here the kingdom of God begins. There are stages and stages after it which all pass through. Since it seems out of place to discuss them here under the head of Meditation we leave them aside. Now your meditation is leading you to the main goal. No practice of hatha yoga can bring about such a result. It fails after ajna chakra. Meditation — a part of Raja Yoga — is the only thing that can lead you to the end. There is no other means of approaching the Centre.

We have seen that one thought arising out of the Centre created so big a universe. We have got within us the same central force, though marred by our wrong doings. We utilize the same power which is automatic in us. We take work from the same force through meditation. This is how we proceed naturally and with Nature’s force, so to say.

When we meditate, the central power we have remains in force. It disperses the overwhelming clouds which are greatly fried up by its force. Only an abhyasi can feel it. This can only be known practically. You will soon find yourself swimming in everlasting peace and happiness. Everything ends here. There is no attachment with the world. The mind is disciplined. It is automatically regulated. Senses begin to come under control, and you gain mastery over them. To master yourself means to master Nature. When the passage becomes clear you feel the Nature’s work within your bounds and limits, rather you begin to work yourself. (BWS-43,44,45)

The process we start with, and which we lay stress upon, is meditation upon the heart under the guidance of the force of one’s master who has attained perfection, and has within him the capacity of transmission. Such a master keeps away things barring our spiritual growth. Spiritual waves from the master continue to flow into our hearts making us calmer and calmer day by day. (BWS-100)

By constant practice in meditation the mind will become calm and peaceful and the unwanted ideas will cease to trouble you. I often hear beginners complaining about the wandering of the mind during meditation. From the very first day they expect that during their practice at meditation the mind should remain at a standstill but when they find different ideas and thoughts haunting their mind they feel greatly perturbed. I must clear it to them that it is not the suspended condition of the mind we are striving for in our practice, but only the moulding of its multifarious activities. We do not want to stop its normal working but only to bring it to a regulated and disciplined state. If the activities of the mind are stopped from the very beginning, we probably do not stand in need of practising meditation at all. Meditation is the only process to achieve that end. Concentration is its natural result in due course. The proper method is to meditate all along remaining quite unmindful of the foreign ideas and thoughts coming to our mind during that time. (BWS-204)

Generally people complain of numerous ideas creeping into their mind at the time of meditation. They think that they have failed in their practice unless they bring their mind to a standstill. But it is not so. We are not practising concentration but only meditation. We must go on with meditation unmindful of the foreign ideas that happen to come to our mind at the time. The flow of ideas is due to the activities of our conscious mind, which is never at rest. We are still busy in meditation with our subconscious mind, while our conscious mind is roaming about and forming numerous ideas. Thus we are not the loser in any way. In due course, after sufficient practice, the conscious mind too gets moulded and begins to act in harmony with the subconscious mind. The result thus achieved is deep-rooted and lasting, and finally calmness, the characteristic of soul becomes predominant. (BWS-239,240)

Do not mind if extraneous ideas intrude during meditation. Let them come, but you go on with your own work. Sit in an easy posture for one hour in the morning in quite a natural way. If you require the philosophy of this method I shall reveal it to you after sometime. You should only meditate. You should not struggle with the ideas and thoughts which generally come in during meditation. Concentration is the result of meditation. Those who want concentration for the sake of meditation and force their mind to it generally meet with failure. It must be remembered that while practicing these methods one should not force his mind too much, but only sit in a normal way. Sit in an easy posture for one hour in the morning in quite a natural way. It is better to sit in the grey of the morning for meditation or, if that is not possible, then at any fixed hour convenient to you, the abhyasi. Do not feel disturbed by the outer things but remain engaged with your work, thinking that they are in a way helping you to feel the necessity of greater absorption in your practice. (SS-135,136)

You can meditate for any length of time but there must not be any mental exhaustion. (SS-84)

I insist upon you to practice meditation as prescribed. Do it for sometime at least and that too only for experiment's sake. If you can do nothing else, then just imagine in your mind that I, Ram Chandra, am myself drowned in your thought. Do this in your leisure hours and while walking or doing some physical work. This is neither puja (worship) nor any ritualistic binding. You want to know the method for keeping the heart free from the effects of body-impressions and for drawing the senses inwards, pulling them off from their objective. In reply, I may say that meditation alone covers all these things. (SS-89)

I have divided the heart into two parts, not dwelling upon its details which are to be understood practically by means of abhyas. Of course, to the preceptors of the Mission they have been fully cleared because they have to work with them. Various powers of Nature lie hidden in the heart but that is a secret which may not be revealed, since it may lead to the abuse of power gained thereby. (SS-91,92)

How the heart in its lower state takes the reverse trend onwards is a problem not to be understood so easily. If I try to clear this mystery, I may hardly find words to express it, except that the phase is changed and the life is transformed. Then the heart, instead of being a field for defective mental activities, becomes the ground of Nature. Everything is changed into Real. The position of the heart, though physically at its own place, is also changed. It may be a greater ambiguity to say that ‘L' becomes ‘U', but for explanation of it the word ‘Silence' alone will perhaps serve the purpose best. I shall request you to go through the book over again. If you do so, you will find therein answers to all your queries. Putting before you my most favoured view, I may say that instead of pondering over how the world came into being, we should admire the Being who brought it into existence. This wonder will reveal to you how the creation set in. But when? Only when you know the Real Being in His real state. (SS-92,93)

If you do not get time for meditation during the day then do it when you go to bed, or after midnight (after a short sleep) when everything around is calm and quiet. In that case proceed first with the cleaning process fixed for the evening. Do it for about fifteen minutes and after it devote an hour or so to meditation as directed. (SS-140)

It is an established fact that meditation is a subtle method provided the object of meditation is not concrete. That is why under Sahaj Marg we advise to meditate supposing the presence of Divine Light in the heart. The Upanishads also corroborate this. This practice supported by the transmission of the Divine Effulgence becomes subtler and subtler until it becomes the subtlest. (SDG-112)

He advised meditation on the heart as the easiest method and this is followed in the Mission. Meditation on certain other points such as the tip of the nose or the mid-point between the two eyebrows, as advised elsewhere, may also serve to some extent, but in my opinion meditation on the heart is the easiest and the most efficacious. I have sufficiently dealt with this point in the “Efficacy of Raj Yoga”. We have so far been extroverts but now we have to become introverts by turning our mind inwards. When we are successful in our efforts we automatically begin to have spiritual experiences, and our march on the path of spirituality goes on without interruption. (SDG-71,72)

Generally I advise meditation on the heart at the point where you feel its beatings, I do not want to expand its vision to the whole of the region of the heart. Therefore, an abhyasi is to know the heart, as said above, to meditate upon. (SS-91)

The technique of our path, though quite simple and natural, is beyond common grasp, since it adheres closely to the Absolute Reality and proceeds on subtlest lines. It prescribes meditation on heart, thinking of the Divine light, but the abhyasi is directed not to view the light in any form or shape like the electric light or the moonlight. In that case, the light appearing therein will not be the real one, but only as projected by him. An abhyasi is advised to proceed with a mere supposition of it with the thought of the Divine at the bottom. What happens then is that it becomes the subtlest, with the result that we thus meditate upon the subtlest which is to be attained. Every saint has used the word “Light” and I too cannot avoid it because that is the best expression for Reality. But that creates some complication, because when we talk of “Light” the idea of luminosity becomes prominent and we begin to take it as glittering. The Real Light carries with it no such idea. It refers only to the real substance or, more appropriately, ‘substanceless substance'. Under our system an abhyasi, no doubt, sometimes sees light. But the glittering light appears only in the beginning when matter comes in contact with energy. In other words, it is only a clue to show that energy has begun to work. The Real Light as I have discussed in the ‘Efficacy of Raja Yoga' has the colour of dawn or a faint reflection of colourlessness. (SS-354,355)

The method of meditation on the heart is to think of the Godly light within it. When you begin meditation in this way please think once only that Godly light within is attracting you. (SS-135)

After finishing puja one must look to, or brood over his condition. This helps him develop sensitivity. (SS-21)

The technique of Sahaj Marg, though quite simple, is often beyond common grasp, since it adheres closely to the absolute Reality and proceeds along subtlest lines. It prescribes meditation on the heart, supposing the presence of Divine Light there. But the abhyasi is directed not to try to see the light in any form or shape. If he does so the light, if perchance it appears to his view, will not be the real one but a projection of his mind. An abhyasi is, however, advised to take it in the form of mere supposition. In that case it will be the subtlest, and we shall thereby be meditating upon the subtlest. Every saint has used the word Light for it and I too cannot avoid it, since that is the only expression best suited for the purpose. But that creates some complications, because when we talk of light the idea of luminosity becomes predominant, and we begin to take it as glittering. The real light carries with it no such sense and may be represented as `light without luminosity'. It refers to the very real substance or, more appropriately, the substance which is associated with neither light nor darkness but is beyond both.

Under our system of practice too, an abhyasi no doubt does see the light sometimes, but that is only in the beginning when matter comes into contact with energy. In other words it is a clue to show that energy has begun to work. Moreover light not being our goal, the vision of luminosity within or without is not an indication of the attainment of Realisation. (SDG-91,92)

We generally lay stress upon meditation, apparently on human form. The critics may perhaps consider it suicidal to the spiritual feelings. The case is not so, provided the person meditated upon is one of special calibre, who has come down from the Immaterial Absolute for spiritual training, or has attained the spiritual standard of evolution required for the purpose by supreme self-exertion. We take the example of our Master, Samarth Guru Mahatma Shri Ram Chandraji Maharaj of Fatehgarh, U.P. The thing will soon come to light, and the world will remember him ever after. He was one with Nature. If we meditate upon such a great soul, the substance we are seeking for will come by itself. Mathematically, if A is equal to B and C gets equal to A then ultimately C becomes equal to B. If you have selected such a Master as your guide, the problem of life will be easily solved. I quote anexample. “Those who worship you and those who worship the Absolute, of these which are the greater yogis?” Arjuna asked Shri Krishna. Lord Krishna answered, “Those who worship me with the highest faith and constancy are the greatest yogis. Those who worship and devote themselves to the unmanifested Absolute, the Omnipresent, the Omniscient and the Omnipotent, their difficulty is greater in the struggle, for in fact this path is trodden with great difficulty by an embodied soul by self-effort”. When we begin to love such a soul which becomes the object of our concentration, Nature’s power then begins to run through us, for the great soul is endowed with such powers. Our emotions and feelings, made worse by our wrong doings, begin now to come to their original form and attain the highest excellence. By original form I mean that condition in which they were at the time when they took the human form for the first time. Our functions and work being unregulated, and the mind undisciplined, we seek the shelter of such a great soul or the Master. (BWS-37,38)

If the Master is a great divine soul who has secured his merger in absolute Reality, meditation on his form is, by far, of greatest advantage to the disciples. His body, though gross in outward appearance is really as fine and subtle in character as his inner self. If you meditate on the form of such a Master, you not only begin to lose your own grossness but also begin to imbibe within you the finest condition of his inner self. The form taken up in view will after some time disappear from the sight and you will gradually embark on the plane of pure Reality. I have discussed in my book Commentary on Ten Commandments of Shahaj Marg, how the form disappears from view when you look at a thing constantly for some time. Thus automatically from the outward form, we travel inwards and then to the real point, where everything disappears. (BWS-257)

It may not be out of place to say that I often used the words `heart and soul' for my master in some of my letters, and that was in quite a natural way. Allegorically I may say that he was the only object of my love. As a matter of fact I was not a lover of freedom or any such thing, but only of Him and Him alone. If I induce others to follow the same course shall it not be, on my part, an act of arrogance because that may seem to indicate the presence, in my heart, of a desire to be adored and worshipped? My master was no doubt worthy of it, being the fittest man to be meditated upon. He was altogether free from egoistic feelings, from desires and worldly entanglements, devoted wholly to his own self. The phrase ‘devoted to his own self' refers to a spiritual state of a high order not commonly bestowed upon man. That was the reason why I loved him as best as I could. I tried heart and soul to get myself merged in him in toto and that had been the life pursuit for me. It was because I got a master who was unparalleled and matchless. I have no words to express the results achieved therefrom. In a word He is the infinite ocean of Grace in which we have all to merge. But how that may be possible under the present circumstances can be made clear by the following example. Consider yourself to be C and myself as B. Now C gets himself merged in B, while B is already merged in A. Shall not then C secure thereby his merging in A, the final goal? It therefore follows that since the greatest personality like my master is not available and accessible, we must make full use of the second best within our reach. (SS-319,320)

As to how the mind should be kept engaged, I may relate to you what I did during my period of abhyas. My master was everything to me as He is today. I meditated upon his form within my heart and outside as well. But I do not recommend this to you for you have not seen him. The benefit I derived from this process is beyond words to describe. Some people may have objection to it though the 37th Sutra of Patanjali's ‘Yoga Darshana' fully supports it. (Vitaragavishayam va chittam I.37) I am not at all in favour of meditation on the pictures of saints. (SS-139)

I have devoted the major part of my life to constant remembrance. I was twenty two when I gained access to the holy feet of my Master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, who brought me up in the lap of his grace and affection. My only object, and the main pursuit of life, has ever been the devoted worship of my Master and this continues from the beginning to end (i.e., till my present state). I took him into my heart as an object of worship and never took, nor do I take even now, anyone else into my view. May God keep up this feeling of mine for ever. I did not take in, any one but my Master, nor did I ever look to any other but him. It is, as a general rule, the primary duty of a true disciple and the only key to success. That is the only means which helps the removing of impurities from the heart and the overcoming of all obstructions on the path. It effects the unfoldment of the knots. It is in fact the real essence of all Sadhanas. One who has tasted it once, shall never part with it in life nor lean towards any other side. This is the unfailing process which our revered Master and all the sages of eminence had followed. As for myself the process went on within my heart by itself during all my routine of daily work and it permanently turned in to my habit. It was, in short, the very foundation of my life. It helped to get over all stages up to the present extent of my spiritual elevation. It is, therefore, on the basis of my life's experience that I strongly affirm that it is the only method which ensures unfailing results, and guarantees the fullest help and support of the Master. I wish you all to have a practical experience of its deep rooted effect. Those who want to adopt this method may ask for its details personally. There are several stages of it. When an abhyasi has got over one stage, he may then enquire about the next. He may also go on reporting the conditions that he passes through during the course. The process was advised to me by the Master during his life time. But one of the most important points to be kept in view in this connection is, what sort of personality must he be from whom this process is to be undertaken by the abhyasi? For this the example of my Master is already before us. One who is merged in a state of utmost moderation and balance is the fittest personality to whom this process can be directed.

This wonderful process which is based on spiritual science is of immense value to an abhyasi. In my case the process started by itself. As a matter of fact the process indirectly involves meditation on the Form of the Master. As such it is quite necessary that the Form taken up for the purpose must be of one of the highest calibre endowed with all the greatest moral and spiritual values. In that case the process will help the development of similar virtues in the abhyasi. The scientific principle underlying this process is that when an abhyasi meditates his thoughts create a vacuum in his heart which begins to be filled up with the power of that which is meditated upon, so as to keep up the balance in accordance with the law of Nature. So long as it persists, the power continues to flow in automatically. (SDG-1,2,3)

We have to approach the Immaterial Absolute. For that we have to take up the form of the master before us, but only when the Guru is admittedly of the highest calibre and has his condition merged completely in God, like my most revered spiritual Father. Patanjali too recommends the same in the 37th sutra. The four stages we come across through this process are explained in the ‘Practice and Efficacy of Raja Yoga'. The last one almost ends egoism. It is the surest means. I followed it throughout my spiritual career. If such a Guru is available then his form may be meditated upon. Otherwise the direct method is the best. (SS-30)

The process of taking the Master as an object of concentration is no doubt very efficacious, but only when the Master is really one of the highest calibre, merged in the Infinite, or transformed as Nature personified. If it is otherwise the effect produced upon the abhyasi will be the reverse and highly detrimental to his ultimate purpose. (BWS-31 Footnote)

Why do we meditate on the heart when the brain alone thinks of everything? The heart is the field of work for the mind, and all the points which are in the body and the brain, almost all of them, are found in the heart and, by meditating on it, it facilitates in purifying all those points. (SS-275)

Mind is always as it is. It is the heart which, as the field of action of the mind, is to be set right. (SS-505)

The connecting link between the animate and the inanimate is its root. A poison and its antidote are mostly found adjacent to each other. When we are in the state of inanimation it is but natural to think of animation because it is at the base of the inanimate and both states are interrelated. Now the first thought that flashed across the mind was to proceed towards animation, which constituted our very first step towards growth. It is a matter of fact that our vision fails to apprehend a thing situated at a very high or a very low level. But since man occupies the middle position, the medium state or samavastha came to his lot. What can that middle point in us be? It is only the heart and it is at this point that the connecting link between the animate and inanimate is most clearly felt. This is the reason why meditation on heart is very useful. Now either we ourselves thought of it or the environments pushed us that way, anyhow we leaned towards animate consciousness. But so long as the sense of consciousness lingers, the idea of worldliness exists and this the pseudo seers have called as Jnana or knowledge. (BWS-305,306)

We generally take the heart for meditation. The heart is the pumping station of the blood. It sends out blood, after purification, to different nerves and cells of the body. Now we have taken the heart as the centre of meditation. The blood that runs throughout our system is affected. The solidity due to our own thoughts and actions begins to melt away. This is the first thing we begin to gain, from the very first day, by this method of meditation on the heart. (BWS-40,41)

You know about certain limbs of the body. You find also the heart beating. You feel the respiration. You connect all these things with certain organs working. You also know that all these parts are set in different places of the body You have the idea of liver, heart, lungs and so on. You are truly playing the part of the body as one unit but with solidity of things. You have nothing in your mind but this. You do not know the real play of things. You do not know where these dramas are being played. You do not know that you are tossing in your own ideas. You have made yourself quite distracted and disturbed. Why do these things happen? Why do such ideas flash across? Who supported these things to come in? Who has the reins of all these things, or who is reigning? The heart and nothing else. You have yourself made your heart in this fashion, bringing out such results. The consequence is nothing but disturbance.

All these thoughts were due to the heart, and subsequently all your actions will be governed and regulated by this thing only at the first step, wrongly, if unwisely directed, correctly, if properly directed. It means that it is the master of them all. It is the controlling agency in itself. This is the condition of your heart within you. It is working in different ways and colours. The main artery of Almighty with the idea of creation is working through it. The pendulum-like movement in your heart is nothing but the effect of invisible motion below the Centre. Our heart, being in touch with that invisible motion, plays the same part in its own place according to its capacity. Thus its function is almost the same as that of the invisible motion. Lo! the visible form of the Godly invisible motion. It is a drop of the ocean. It is but a unit issued forth from the Centre. It is the same power in a limited sense. The big thing has its unlimited powers. Limitation, however, is the outcome of your own narrow-mindedness. Invisible motions descended from the main artery for the creation of the universe, and they spread like showers in the big vast circle. These revolving motions constituted the world no doubt, and we see the forms created by the Almighty through the invisible motions all round. This clearly proves that we are connected with the force of power which effected such wonderful results as we see in the world. Thus, though diversely related with each other, all things are finally connected with one and the same thing. These things are all running throughout the bigger circle of which we find our heart as a part. We have limitations created by our own force of will. That is why we find our inner circle of heart separated from the things said above. Everything abides within this region. Pralaya comes here when things change, and return to the source they have come from. (BWS-49,50,51)

I am revealing my research, innovation, or discovery, as you may be pleased to call it, as regards this region — the heart region.I take the heart made of flesh and blood and divide it into two parts as shown in the diagram No.1. The first part of the circle marked ‘U’ is brighter than the other marked ‘L’.

The abhyasis under our system of Sri Ramchandra’s Rajayoga practice on these points and find remarkable improvement. If the practice is systematically done on both these points, desires will soon begin to bid farewell. The point between ‘A’ and ‘B’ is kept a secret as havoc can be wrought if it is improperly used. So I am not disclosing it at all. (BWS-60)

For further reading please see Point ‘A’, Point ‘B’

After finishing puja one must look to, or brood over his condition. This helps him develop sensitivity. (SS-21)

If we try to retain the effect gained by meditation for the most part of the day, and abide in the same state for as long as we can, we are in a way in constant remembrance of God and our progress is easy and rapid. (SS-307)

Treat unwanted ideas as uninvited guests and be unmindful of them so that they wither away. (SS-278)

When we are attentive to ideas to check them, concentration is naturally there which breeds power and thus they become stronger. (BWS-205)

I would like to say something about the thoughts coming during the meditation for which I receive complaints from many associates from practically all over the country as also from abroad. Thoughts during meditation are just like the children playing on the road. When your attention is not towards thoughts, they are wholly ineffective and are of no value. Actually thoughts do not disturb you, but you yourself feel disturbed. I have very often said that the best way to get rid of them is to be unmindful towards them and treat them as you treat uninvited guests. They rise for the sake of fall. They are leaving their field waiting for the Divinity to come in. When the force of meditation tears off the veil of the heat, these thoughts are attracted because of a little bit of vacuum which is there. When thoughts arise, you feel disturbed, so the thoughts do not meddle with you, rather you meddle with them. (SDG- 68)

I do not understand why people often complain about thoughts arising as they start to meditate or contemplate on Divine pervasiveness or so. My specific advice to all abhyasis is that one should not worry about the thoughts that arise during meditation or at other times. They rise for the sake of evaporation. It is not possible to become completely thoughtless. (SS-88,89)

The best course to free you from unwanted ideas is to treat them as uninvited guests and remain unmindful of them. They will then wither away like un-watered plants and ultimately the same sacred thought will remain predominant. The only way to accomplish it is, therefore, meditation under the guidance of a capable master. (BWS-203,204)

T reat your thoughts and ideas as uninvited guests. If they trouble you further just imagine them to be mine and not yours. This process is very effective and can never fail to bring about the desired result. Please inform me of the result. Thoughts can be stopped just in a moment, but that will not be in our interest since for the attainment of liberation it is but essential to throw out the buried thoughts after having completed their bhoga. (SS-83)

But most of the abhyasis, though they come up and make a start with it, ever remain complaining about the rising of thoughts. Who is after all responsible for it? I, or the abhyasi himself? I may assure you that on my part I keep on pulling out adverse effects from off the abhyasi’s mind lest he might be over-worried. But what can I do for those who do not even attract my attention towards them? (SS-372)

For further reading please see BARKING.

Every one has his own afflictions. I too had mine, about which I had once written to my master. His reply quoted below is worth writing in gold:

“It is good to be put to worries. The home is the training centre for submission and endurance. To put up patiently with the day-to-day events of life is the highest form of penance and sacrifice. So, instead of anger and resentment, one must cultivate in himself a meek temperament. Meekness refers to that feeling of mind in which, on being rebuked by others, one feels his own self to be at fault, and for which he has to yield to what is meted out to him. (SS-420,421)

The teachers of today, too, who profess to guide people on the path, induce people to similar means, giving out false assurances of progress; and people on their part never bother about having an understanding whether the methods they are advised to adopt relate to their physical, mental or spiritual growth, or to none at all. In most cases, even when they are presumed to have made an advance, they are actually found to be more entangled in philosophic controversies relating to jiva, maya, or brahman,(Soul, Nature and God). They are usually the only topics of conversation for people when they go to a mahatma for darshan perhaps without having any other serious object or purpose. Now the question arises whether the solution of such problems, if at all secured, is in any way helpful to their spiritual purpose. I think the answer must definitely be in the negative. Of what value can it be then to them? It is mere mental jugglery (Tarka) and nothing else. (SS-44,45)

Please see BASER PRACTICES.

The most helpful methods would therefore be only those which are quite simple and natural, and free from all grosser effects. For acquiring that which is the subtlest beyond all possible limits, we must naturally be attracted towards means which tend to make us the lightest and the subtlest. When we want to humour a baby we pose innocence like him; so also for realising Him we have ourselves to become god-like. (SDG-72)

For those who want to have at least a peep into the Reality the proper method shall, in my opinion, be that which touches the inner core of the heart. The external means usually adopted for the purpose are really of no avail and do not lead one towards the goal.

In order to discover proper methods for it we must take into account the cause which finally brought into being the entire creation. Definitely there was some power at work for the purpose. What was it? It was only the `Thought', pregnant with the idea of creation, as well as with that of preservation and dissolution in the back ground. The same thought descended down into man and became part and parcel of his being. If we can properly utilise this power within us the mystery is solved. The thought has the same force, but within man it is limited to the extent of the human level. It develops into Potentiality as we grow, and takes different spheres and regions for our existence, which we have all to pass through during our march towards the Goal. These, expressed as bondages, serve for veils which do not allow us even to peep into Reality.

It is only when a worthy Master of calibre comes up to our help, that we are able to tear them off in order to make our passage to the Absolute Reality smooth and easy. There are plexuses, centres and sub-centres which also bar our progress at earlier stages. We have to pass through these in our pursuit of Reality. Complications also arise by the effect of our wrong thinking and practice, which we have to clear off through the process of cleaning. (SDG-97,98,99)

A little inclination towards the attainment of the Reality, will start weaving the future..

There are so many processes prevalent in India and they may be correct. But what is correctness? The process which may put you in the undisturbed State. Vibrations should become all divine. How does it happen? When heaviness is gone, then only the thing behind the scene opens to the mind. If any of the methods brings about desired result, it is genuine, right and natural. Out of so many methods you have to seek one for yourself which may bring out this state. If you are really trying for that and have got a real Master, the things become very easy and a good deal of time and effort is saved. People can ask “How to get such a Master?” As an answer to it, I can safely say, “How can one get such a disciple who may follow what is said above?” (SDG-32,33)

I hope people will excuse if I add a little more in the context that incorrect way of worship will lead to the incorrect result. (SDG-34)

The density of the thought can only be removed if we take to the subtle method. My experience in this field is that if you want Divinity, the method should be easy, smooth and natural. (SDG-62)

The method to be pursued as recommended in our Mission is meditation under efficient guidance, which is by far the most useful, and probably the only means of securing complete success. (BWS-239)

There are so many who worship God in their own way but aimlessly. So they remain revolving in the sphere they have started from. Generally the people adopt the methods which they see others following. It is a sad tale of Hinduism that every so called Saint gives one method or the other without having any experience of his own in the field of spirituality. The method should be correct and dynamic based on the experiences of Great Saints or sacred scriptures. One should grasp it earnestly, not devoting one-self to the ways and means which do not carry one far. I am reminded of the words of Historian Alberouni, who came to India in 11th Century. He said that the degeneration of the Hindus has commenced because they were not prepared to heed others' point of view. They think of themselves as final in every sphere of life. (SDG-147)

God is simple, and the method followed to achieve Him is also simple and straight. Man, technically termed Homo Sapiens, i.e., wise man has tried to seek God. Thought when purely Divine, can reach the Source without fail. If corrupted with attributes and qualities, Realisation also becomes corrupted and degraded. Gross methods give grosser results.

Meditation on the simple, pure and Ultimate alone can save man in his crisis. This surely makes him more and more simple, bringing him closer and closer to the Original Home. As you think, so you become..

There should be the subtlest method to realise the subtlest Being. There should be one method, one Master and one God. Of course, selection you will have to do yourself. (SDG-62)

The way which leads to the Almighty is one and one alone. The method to reach Him will always be the one which is perpendicular. If you have regard for this carefully, there can only be one such perpendicular. Divinity is a play, and Divine the way! That is the thing which attracts the persons getting into the wave of the ocean which is foaming and disturbing. It becomes the duty of the Master to breathe in the Real Essence. For this Master is thoroughly needed. This is for your thinking. The problem cannot be solved without taking the Real and the Essence from the Master. I have not come across any such person except my Master who was my all and all! I think I am not mistaken because I put all things in the right channel. (SDG-70)

We always like to seek our way or to solve our problem of life through the difficult methods so commonly prevalent in our country. That is why disappointment and frustration result. We want to extract essence from fatty substances; in other words, from things which are puffed up with material knowledge, and not from bones where Phosphorus is abundant to illumine the particles however soiled they may be. Our difficulty thus becomes greater in the struggle.

Adopt easy means for gaining the easy thing. Dogmas can do you no good. It is only the practical thing that can weave your Destiny, under the guidance of one who has measured the Distance, and has discovered the original source. (SDG-119)

I, no doubt, agree with those who say that every evil has its origin in the mind and which alone is, therefore, responsible for it, though at the same time I may remind them that it is the very same mind that leads us to virtue and also helps us to realize our highest self. So it is not every evil alone that proceeds from the mind but also every good. Hence those who condemn it in the bitterest terms have no justification for it at all. It is really only due to the defective moulding of the mind, and what is actually required, is not the crushing or the killing of the mind but merely its proper training. The mind is like the pendulum of a clock. A clock goes all right so long as the movement of the pendulum is regulated. If it is disturbed the clock is out of order. Similarly for this human clock it is necessary that the movement of the mind be well regulated and adjusted.The methods to mould the mind and regulate its activities are also very simple. Really we have spoiled the mind ourselves by allowing it to wander about aimlessly during leisure hours. The practice has continued for years and it has now become almost its second nature. If we now try to control the mind by putting it under restraint we meet with little success. The more we try to suppress it by force, the more it rebounds and counteracts causing greater disturbance. The proper method to control the activities of the mind is to fix it on one sacred thought just as we do in meditation, and dispel from it everything unwanted or superfluous. In course of time after constant practice, the mind gets disciplined and regulated and much of the inner disturbance is eliminated. (BWS-202,203)

Since proper regulation of mind is essential for the attainment of inner peace, it is necessary from the very first step to look to the proper moulding of the tendencies of the mind which usually remain disturbed by the effect of sense-craving in man. This, in fact, must be the basic object of every Sadhana undertaken for the purpose. No Sadhana is of any avail unless it guarantees moderation in the mental tendencies of the sadhaka. The mind, which in its primordial state was pure and regulated, has now been spoilt and polluted by the over-all influence of the senses. It is now to be corrected and set right, and for this the responsibility lies solely upon the individual himself. Almost all Sadhanas have basically the same purpose which remains neglected. Methods of austerity, penance and physical mortification usually applied for keeping the mind under control do not relieve it of its misdirected trend. They only serve to keep the evil subdued within, which might at any time burst forth when by chance the control is somehow relaxed. The real solution of the problem therefore lies not in controlling the mind by suppression, restraint or mortification, but in its gradual moulding which will relieve it of its misdirected trends. (SS-183,184)

Manas or mind, which is the vital force in man, has been vaguely represented in many different ways; but that it controls all thoughts, emotions, and impulses, is commonly accepted by all. It is generally treated as adversely opposed to the true nature of the being because of its unrestrained diversion, mostly towards evil. But that is not due to its real character but to the effect of wrong training. As a matter of fact, the mind (manas) in its regulated and balanced state is the only instrument that can solve the problem of existence. (SS-468,469)

If the manas remains attached with its soothing effect, that means it is playing its own game in its own way. All siddhis and miracles are performed through this instrument. So long as one is its instrument, he always finds himself wrapped in it. The orders and commands from the Divine always come to those who are not under the spell of manas. (SS-392,393)

Now what is it that keeps us firm on the path? Which is that power that pushes us onwards and helps and guides us through? It is our mind (manas) and mind alone, which is so often considered to be wicked and mean. Of course we ourselves have spoilt its habits by making it overactive, indecisive and vacillating; otherwise it is the best, the only and the most useful instrument in us which alone communicates to us the Divine commands and all the subtle experiences of higher planes. In its spoilt state it no doubt leads us to hallucinations which are most often misunderstood as stages of advancement. I have come across such miserable persons. And if, accidentally, one happens to be somewhat interested in spiritualism, the extent of its viciousness may be incalculable, since he begins to interpret them as communion with higher souls or gods and claims to be receiving divine commands. But if the mind is brought to its purified state it can never mislead one in this way. (SDG-82,83)

India is the home of spirituality. As such, speculation has been active in all ages. This is the time when the dormant forces of man are taking a deeper trend on the spiritual plane. The world is also having its own share in building the entire structure of man on the basis of spirituality. The most encouraging feature of the day is that they are all seeking the way for peace. In spite of so much wealth in some parts of the world, peace is wanting. The external means are adopted in vain for earning peace. Unless we turn ourselves inwards, seeking peace, we cannot have even a grain of it. Different methods are being adopted for securing peace; one adopts it according to one's own temperament.

The teachers of the day mostly leave the burden of controlling the mind on the taught which really makes it a difficult problem for the abhyasi, with the result that he is unable to overcome the difficulties. In such cases the teachers feel that nothing remains to be done by them. In other words, the duty which devolves on the teacher is shifted on to the taught.

The Yoga Marga brings about the result very soon if one has the real devotion side by side, because by the instrument of devotion one soon becomes attached to the Beloved. The thought of the Beloved is there, and this helps a man to go into deeper Consciousness. If somehow we get the teacher who can foment us by his internal force acquired by being a Brahmanishtha then the difficulty is mostly over, and we soon begin to peep into the Real Being. There may be so many methods of yoga under different names and I present the remodeled method of yoga under the name of Sahaj Marg.

The abhyasi is recommended to do the meditation on the heart supposing the Divine light within. The master attends to the cleaning of the system by removing Mal (grossness), Vikshep (fickleness) and Avaran (Coverings) and is a great help to the abhyasi throughout his spiritual career.

We have come down from the main source, and when we want to return there we will have to ascend, crossing the different Chakras or plexuses. I am not dealing here with the technique of Sahaj Marg, but with a few things necessary for those who have formed their tendency to rise above themselves. The training under Sahaj Marg starts from Karan Sharir (causal body) where the impressions are in seedling form. We do not stop the thoughts which come to the abhyasi but we try to clean every centre of the nerves and the mind lake (Chit Lake) itself. We clean the very bottom of the mind lake from where the waves start. If we somehow succeed in stopping its waves, the matter which gives them rise will remain as it is. It is possible that by the force of the will the thought waves may be stopped, but the matter which had given rise to those thought waves remains. And if it is not removed, the liberation is not possible. We should proceed in a natural way so that the poison at the root may be removed. Our associates also complain of the incursions of the thoughts, but they are happy at the same time since they find thoughts less disturbing.

We can attain liberation, as our scriptures say, only when we are free from the coil of past Sanskaras or impressions. The present Sanskaras are so much controlled by themselves that no further Sanskaras are allowed to be formed. It is of course a spiritual state. And we come to it easily in Sahaj Marg when we go deep into the Consciousness.

The thoughts, which the mind creates, help a great deal to bring the past impressions to Bhoga. Some people may be afraid that, if they adopt the yogic means and the trail of Sanskaras continues, they may be in greater difficulties and may suffer from ailments, diseases and accidents. They may be right in their fears. But if such a thing is to happen the presence of the master will, in that case, become useless. The abhyasi himself works in removing their intensity, and the force of the Master too helps the abhyasi in his efforts to fry them to a great extent. The method may look foreign to the readers, but it is the ancient method which lay buried so far. The effect of the Bhoga is not so serious as the abhyasi considers, in spite of the fact that so many impressions have pushed themselves for the Bhoga. The cleaning of the system itself means the removing of all these things. The cleaning of the system brings the desired result very soon, and we become lighter and “Sookshma” day by day to secure union with the Lightest. (SS-84,85,86,87,88)

In Sahaj Marg, Divine Grace is directed towards the Abhyasi through the process of Pranahuti (Transmission). As a matter of fact, what Pranahuti does for the spiritual uplift of an Abhyasi and removal of complexities in a short time, independent efforts cannot achieve even in a full decade. Serious difficulties arise when meditation is practised independently in accordance with the old methods prescribed in books. Under the old system, one has to keep on struggling with the mind in order to suppress its unceasing activities. This continues all the time and there is practically no meditation at all and all the time given to meditation is lost in struggling against and trying to suppress thoughts and tendencies.

In order to overcome this greatest difficulty, under the Sahaj Marg, one has simply to connect one-self with the power of the Master whose mind, senses and faculties are all thoroughly disciplined and regulated. This power then begins to flow in regulating the tendencies of the Abhyasi's mind also. The Master's help is, therefore, of prime value for sure success. (SDG-20,21)

Fickle-mindedness has become part and parcel of our life, because we have directed the individual mind towards that course. The case was not so when we came first into the world. The surroundings, environment, and our habits caused their own effect with the result that we got completely spoiled. But as a matter of fact we alone are responsible for all this. Therefore it now rests upon us to bring it round again to the proper course. It is for this alone that we practise meditation to relieve the mind of its wandering tendency. (SS-502)

I may here give you my own discovery about the origin of the human mind. When the time of creation came, there was a stir in the region below the Centre which served as the basis of creation. It was then in its absolute state because it was the very next thing after God. The same thing appeared in man as mind, beyond which there is but God alone — The Centre, as I have put it in the “Efficacy of Raj Yoga”. Now imagine for a while how far, in its present state, the mind has been marred and spoilt. When it is again purified and brought to its original state it reveals only that which is right. Mind can, however, through Transmission, be brought to its original state all at once, if fortunately a Master of such high calibre can be found, and if the abhyasi too be capable of enduring the strong force of transmission. (SDG-83)

Different views have been put forth regarding the origin of manas. Its subtlest existence can be traced as far back as the time of Creation, when it appeared in its absolute state in the form of stir or stimulus. In that primal state it was closely akin to the Root-Force which worked for bringing the Creation into being. I have cleared this point in the `Efficacy of Rajayoga'(second edition, footnote on page 2) which runs thus:—

“The theory related to the origin of the human mind as expounded in this book stands on quite rational grounds. The primary stir, brought into action by the dormant will of God, led to the cause of existence. The stir set into motion the latent powers, and the process of Creation and animation started in every being in the form of the chief active force. In man it came to be known as the mind, at the root of which there is the same dormant will just as it was in the stir. Thus the human mind is closely identical with the Root-Force or the original stir, which it is part of. As such, the functions of both are also closely similar.”

The manas or mind is thus a component factor in bringing the universe to its present material form, and Kshobh or stir which falls immediately next to the absolute is the mind or manas, the purpose of which as put forth in religion was Creation. The idea of creation was incorporated with it, but as a rule the two opposites always go together combined. The processes of evolution and involution work simultaneously. Where there is generative growth, the disruptive action of the reverse tendencies lie dormant within. Naturally it resulted into two types of force; the one which brings things into existence is the positive force, and the other is the negative force. If we want to secure our return to the Origin after dissolving our existence we have necessarily to make ourselves negative. This is the only process for that. (SS-469,470)

The theory relating to the origin of the human mind, as expounded in this book, stands on quite rational grounds. The primary stir brought into action by the dormant will of God led to the cause of existence. The stir set into motion the latent powers, and the process of creation and animation started. The same root-force appearing as stir or stimulus descended in every being in the form of the chief active force. In man it came to be known as the mind at the root of which there is the same dormant will just as it was in the stir. Thus the human mind is closely identical with the root-force or the original Stir of which it is a part. As such the functions of both are also closely similar. (BWS-26 footnote)

Your question as to whether the mahatmas have their mind shattered or destroyed is a peculiar one. I believe only a made-up thing can be shattered. A made-up thing is that which is covered over with grosser layers. If a building is demolished the floor remains unaffected thereby. Now judge for yourself whether a mind is really destroyed or only transformed. I shall call it as regulation of mind which means only the removing of the structure built upon it. But if one likes to dispense with it altogether, he must then necessarily get himself relieved of the root-force which is the basis of existence —kshobh, No activity can be possible without mind. Nothing in Nature loses its existence; only the form and function are changed from time to time. Every man possesses intelligence. One can use it for a right cause while another uses it for a wicked one. At higher stages of advancement the indriyas, having been regulated and balanced, assume a purified state and their actions become dormant. One then does not remain the doer of things and consequently the formation of samskaras stops. This can be easily attained if one follows the right type of abhyas under proper guidance. (SS-503,504)

Thinkers have classified the tendencies of mind under five heads. The first of these known as Kshipta is the disturbed condition of mind including all feelings such as hunger, thirst, anger, sorrow and desires for wealth, fame, etc. The second, Moodha, includes tendencies, which promote sluggishness, indolence or sloth. The third, Vikshipta, pertains to the tendency, which drives the mind away from sacred thoughts and brings about the haunting of numerous irrelevant ideas at the time of meditation. The fourth, Ekagra-Vritti, is the tendency, which makes our attention fixed on one thing only. The last one, Nirodh, is the tendency, which brings the mind to a perfectly self-contained state free from complexities and disturbances. To achieve this last stage sages have generally advised the well known Ashtang-yoga (i.e. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi). Under the Sahaj Marg system of training we start from Dhyana, the seventh step of Yoga fixing our mind on one point in order to practise meditation. The previous steps are not taken up separately but they automatically come into practice as we proceed on with meditation. Thus, much of our time and labour is saved by this means. (BWS-272)

The only way to divert the restless tendencies of mind is to fix our eyes on the very real thing. (SS-507)

After crossing the region of heart we enter the first or the Super-Mind of God. No word can express the condition which one feels there. There are only such symptoms as give an idea of this big region. What we gain in the region of heart is beyond one’s conception. Now we take up the higher stage. The essence of the region of heart lies there. The present form of the universe is due to the actions of that big Mind. They are all power, no amalgamation and no light. We have said that calmness remains predominant in the region of heart when it comes in original form. What kind of calmness prevails there is beyond one’s conception, but in order to express it somehow or other I may say that if calmness prevailing in the heart region be refined, it may roughly express the type or character of the calmness in the region of mind. It is only an idea of calmness that now remains; in other words the forgetful state of calmness is dominating there, which is not the only thing to be acquired. Our anubhava shakti develops mostly when we enter this region. It remains now on one’s part to feel. From here the things come in shape and light. There is motion. Invisible motions, when multiplying together with the idea of creation, increase the force downwards. The outcome is the innumerable varieties we find in the universe. It is beyond ethereal force. Air does not blow there. This is the most powerful region of God. For your understanding you may call it the powerhouse for setting the Godly machinery a going. Motionless things(appearing as invisible motion) exciting vibrations are there, having great power. It is very difficult to explain this idea which can only be felt. People may doubt how calmness can abide when motion is there, imperceptible though it be. I would say that there is calmness in refined form, and it is imperceptible, just as the idea about creation is expressed as imperceptible. Still it is something after all. We have not yet come to the point expressed as Nothingness or zero. When can we enter this state? Only when we make ourselves as such. We get power from the first Mind to reach the state of zero. This is the state which even angels crave for. The air of this state can be felt by him and him alone who has abandoned all airs, i.e., who has become a living dead. Divine effulgence too now vanishes, though still there remains something. But where? Only a little way off and then that too gives way. It means you are now making preparation for entering the stage you have to attain. The limit of divine effulgence extends only a little way farther, beyond which remains mere conception. Go ahead and that too is gone. Expression now fails. The region of mind is crossed. (BWS-65,66,67)\\\

For further reading please see FIRST MIND.

A Raja Yogi endowed with the power of transmission can no doubt display miracles, but he never likes to do so since that will be derogatory to his pious position. Moreover practical experience thoroughly proves that miracles are of no account at all, since they do not promote real faith in any way. We have the example of Christ before us, who displayed miracles all his life. But in spite of all that he got only twelve disciples amongst whom there was even one who subsequently contrived to bring about his crucifixion. That shows that his miracles were of no avail in promoting faith among people. It was in fact his noble teaching alone that afterwards secured for him such a large following. It is therefore better and in our best interest to have our eyes fixed upon Reality rather than upon miracles which are undoubtedly very petty affairs, and can be displayed by persons of inferior attainments and common talents. Miracle is no criterion for a saint or a yogi. It is, on the other hand, a deliberate fraud played by dexterous gurus upon the weak and credulous people to entrap them in their fold of gurudom. (SS-197,198)

Brother, from where shall I bring miracles? My attention has never been in that direction. Whenever you people wish something, some miracles will happen. Although my master had said that I have the power to perform miracles, which I certainly believe, yet I am not at all inclined towards that. Secondly, it is always the teachings that can attract the people. Jesus Christ performed miracles throughout his life but he could hardly secure a dozen disciples; out of them one turned out to be so unfaithful that he maneuvered for his crucifixion. After his death his teachings have attracted the whole world. Another thing that helped him was that the Hindus considered it as sacrilegious in those days to cross the sea. One thing which I would like to say is that by the grace of Master whatever miracles I have been able to perform, nobody has performed. But only those who are able to see can know it. And brother, I will be compelled to do so in performing Nature's work. (SS-538,539)

If miracle working capacity is to be developed, one may get himself attached with that part of the current which is saturated with the Mayavic condition. I may however reveal that mere meditation can develop miracles provided it is devoid of the thought of the Divine or of Divine attainments. This is only a hint which I do not mean to clarify further. The Bhagavat Purana too gives methods for developing miracles by the process of meditation, but it concludes with the words of Lord Vishnu stating, `Those who want to have Me through devotion get me as well as miracles'. And this is a bare fact. (SS-318)

People are generally prone to be impressed by one who displays to them charming miracles. Though this capacity does develop automatically by the effect of practice, it can by no means be held as the criterion of Yoga siddhi. Besides, a true Raja yogi would never feel inclined towards it for the purpose of display. (SDG-89)

Miracles do occur. They may be classified under two heads, one of Divine nature and the other of material nature. The purpose of the former is always Godly, whereas that of the latter is worldly. The former type of miracles are awakened to him who proceeds by subtleness, and they solve the problem of life that confronts us all. On the other hand, those proceeding along with grossness develop miracles of the latter type which overburden the heart. If, however, one gets absorbed in the conditions of the lower attainments, he as a whole becomes a knot(so to say) with a whirlpool inside for himself to be drowned. If that power is utilised on others they will also be dragged into the same whirlpool. I must point out in clear terms that miracles of subtle nature are developed by those who are entrusted with Divine work. In our sanstha one may hardly find an abhyasi having unflinching faith in the master, free from subtle miracles. But the master's hand keeps him under control not allowing him to peep right or left, lest he should go astray. He is not even conscious of them but they come to his knowledge when the nature of Divine work assigned to him demands awakening of the Hylem shadow which promotes miracles, but only of Divine nature. I do not enter into further details on the point. Suffice it to say that if one can put a man on the right path that is one of the best miracles. (SS-353,354)

Usually one stuck in the mire is aware of nothing but the mire. Can it ever be possible that the remembrance of one who is ‘dead and gone' may not bring in a similar condition some day? Do you not feel your heart merged in love instead of being stuck in the mire? The question of mire does not therefore arise at all. (SS-318)

When the intense desire to join Him is created, some kind of impulse begins to be produced in Him. But then, brother, who is it that has to create this thing? Who has got the leisure? We have fallen in our own mire and are taking pleasure in that alone. Even the pain here is pleasure. It does not mean that we have become saints.

To speak in general, everyone is mad after his own thought. I have called pain as pleasure because people tolerate any kind of misery, but we never like to step out of our own, because the moment we step out of the kitchen the kitchen gets contaminated. One step is inside the kitchen and the other outside. We do not even think of taking both the steps outside the kitchen so that we may step outside, and also the kitchen may remain quite uncontaminated. (SS-214,215)

For further reading please see RELIGION - IDOL WORSHIP.

There are miseries all around for the embodied one. Even then, we remain so much attached to the body, that this thing does not forsake us up to the end, and we even wish to be born again. It matters little that the wish is for being born in a prosperous home or in a royal family, since, as soon as the Name (Individualized Existence) has arisen, my brethren, misery would start, in howsoever subtle mould, it might be cast. (SDG-39)

Just as a man possesses a variety of things for his use some of which might be distasteful and unpleasant, yet he keeps them all well arranged and safe at their proper places, so must be the case with man in respect of his belongings which include miseries and afflictions also. The human body is the soul's residence. All things whether pleasant or repulsive are there, all meant to serve our purpose at times. It is we who are to keep them in proper order so as to serve our purpose at need. It is in fact the disorderliness in their utilisation and arrangement that creates trouble, not the thing in itself. That is the case with afflictions. They can be to our advantage if they are properly handled, and harmful to our cause if wrongly used.

The effective solution of the problem is to give them up to the charge of a higher soul and to dissociate yourself from them altogether. Cares, anxieties and worries will then subside and nothing but duty will remain to view. That conveys the idea of surrender which is the sum total of the entire Sadhana. (SS-428,429)

People often complain of miseries, throwing the entire responsibility for them upon God. They say that it is He who brings miseries down upon them in order to cause them pain. But does His heart never move with pity or compassion for all their sufferings? Presumably not, as they usually find it. Why not then remain away from such a cruel tyrant? Will you be able to satisfy such people? Science or philosophy no doubt offers some reply to it, but finally they all remain silent. Why should you therefore worry yourself by thinking on those lines? That course is definitely opposed to the feeling of inner peace. We should ever be after tracing out the reality of things and that is what spirituality implies. (SS-434,435)

One who is born in this world is sure to taste miseries. One cannot escape from it. That is why we try to get rid of these things by going into penance; and Rishis (sages) have devoted themselves thoroughly towards it. There is no remedy for overcoming these miseries except devoting ourselves towards Godly thoughts of purest nature. Our thoughts are scattering the main current like the canals in the river making the river weak. The river cannot flow in torrents if so many canals have been dug out from it. The same is the case with us. Our ideas and thoughts always seem to have wings, and so they have made the main stream weaker. During puja we draw in these things and consolidate them in one flow. The thought will have the same force from which so many canals have been made. So the process we adopt is that we go deeper and deeper into the vast expanse. The force of going towards It draws in the water spreading into all corners towards the force of pious thoughts. The result is that the scattered superfluous things come to the main and supreme current which is now to flow towards the Almighty — the main goal and place of our destination.

All that is born of attachment is misery. Pain and pleasure both contribute to miseries. “If a man were not born, he would not have been subject to these miserable states. The condition which causes birth is the force of the will which turns out into the tendency or predisposition to be born. The cause of this tendency is the mental clinging to, or grasping the object of, the world, and this clinging is due to our thirst or craving to enjoy objects, sights, and sounds, etc. The cause of our desire is our previous experience tinged with pleasant feelings. But sense experience cannot arise but for contact of sense organs with an object, and this contact again would not arise had there been no organs of cognition — the five senses and Manas. The six organs depend for their existence on the body-mind organism which constitutes the perceptible being of man. This organism could not develop in the mother's womb if it were dead or devoid of consciousness, but the consciousness which descends into the embryo in the mother's womb is only the effect of impressions (Sanskar) of our past existence. The impressions which we make for rebirth are due to Avidya. If perfectly realised, there would not arise in us any karma resulting in rebirth”. Thus says Mahatma Buddha.

I perfectly agree with these ideas laid down by Gautama Buddha. If we go with the full force at our command towards our main goal, the world would itself become a second thought. Go on doing the process of meditation till it is matured. This is the last stage of meditation. When we become one with the real thing, the things following it grow so dark that we do not perceive them. In other words, we become blind in this respect and our vision for the real things improves and we bring it to such a standard that we are lost altogether. When this condition comes we feel that we are in the state of liberation. If this condition is matured then there is the end of all miseries — no pain, no sorrow, no enjoyment and no pleasure. The machinery of body now works without producing impressions upon us. In other words, the body becomes an automatic machine which runs by itself as duties demand. Here is the end of everything and there is no making of sanskaras. Here is the point where we surrender ourselves in toto automatically. This is the essence (Tattva) of the Bhagavad Gita. This is the condition which the angels crave for. It is reserved for the human being alone. Dear friend, do you not crave for it? I think everyone of us must endeavour to achieve this end. The thing is not as difficult as it seems to be, and to me it is as simple as anything. Absorbency in the pious thoughts achieves this goal. (SS-435,436,437,438,439)

There was nothing wrong with the things that descended to us. The wrong got into them only by the effect of our misutilisation of those purest things, which finally became transformed into afflictions. Now we stand in need of some cure for them. I may say again that it is sickness alone that revives the idea of health in the heart. Now let us see how the things known as miseries, which are opposed to the true character of Reality, grew strong and powerful. These being under our control get power from us, while the other being under God's control gets power from Him. The more we are attentive towards them (miseries), the stronger they grow by the effect of our thought. In course of time they become strong enough to over-shadow all our feelings and emotions. The only solution would be to turn towards God which is the greatest power. The Divine power will then begin to flow in, making afflictions totally ineffective. By and by the man begins to acquire the state, so highly spoken of in the Gita, at which he ceases to feel himself as the doer. Further advancement in that state means the stopping of the formation of samskaras which leads him to the state of jivan moksha. (SS-419,420)

For further reading please see SUFFERINGS".

It is thus in compliance with his wishes, revealed to me as his representative, that the Mission has been established and a new system under the name of ‘Sahaj Marg' has been introduced, in order to meet the need of the time. The Mission aims at the propagation of the ideology set forth by the great master through this newly introduced system of Sahaj Marg, and to awaken the sleeping masses to Divine consciousness so as to set them right on the path of progress. For this purpose it is essential to set aside the old mechanical methods involving forced austerity and penance, most ill-fitted to the environments of the present day life, and replace them by simple and natural means running in collaboration with the physical and mental disabilities of man who is now weaker, less enduring and short lived. Moreover the ever-increasing activities of modern life do not allow men sufficient time necessary for the practice of the tedious Sadhanas prescribed under the old systems. (SS-14,15)

The work of the Mission will save the humanity from its doom by carrying the teachings of Master to every heart. Mankind today is groping in the darkness of materialism. Fear, greed and jealousy have gripped the man and every sense of value is lost. Only the torch of spirituality can remove the oppressing gloom and restore the real man. Let the light of the Real, shine in the heart of everyone so that we may rise up to the expectations of the Divine! (SDG-123)

The main purpose of our Mission is to install spirituality in place of the prevailing non-spirituality, through Sahaj Marg, pronouncing Master's message:

The aim of our Mission, will, however, certainly be achieved, if its members work with love, patience and co-operation. I need such persons in our organization, who may shine out like the sun. People themselves will be attracted when they know that our method is correct. One lion is better than a hundred sheep; but we should try as human beings to do spiritual good to others. Earnest labour on Master's way shall never go in vain. Amen! (SDG-164)

We are all one. Sahaj Marg is for integration. When we have studied the pros and cons of the system, we hope to read the real sense of discipline necessary. Both sides are visible but there is some flaw and that can be easily removed provided we have the Mission in the heart and not in mind alone and that people are having. What remains is the thought to be manifested before the general view. There are many curvatures coming in the way as obstacles like bubbles in the water which can be removed very easily because power is working behind you, of which we have the least knowledge.

Co-operation is the life of coming events also but if they are wavering they will be wasting power.

We are united in the common cause keeping towards proper order the good of man and humanity.

Keeping the ideal that service is better than served, the Shri Ram Chandra Mission, Shahjahanpur, is there to serve the humanity in which we are all going to be woven in uniform pattern and discipline. (SDG-165)

All the Centres of the Mission are Lalaji Maharaj’s not any particular person’s, and we are working according to his orders and instructions. If even now these persons do not change themselves and do not extend their co-operation despite my concerted efforts to help them, it will have to be said of them that by the Grace of the Sadguru they did get the Ocean, but by their ignorance they lost the Ocean. The Mission’s abhyasis and preceptors should put into practice the ancient teaching.

“There is nothing for me that is ‘mine’; What little there is, is ‘Yours’. Herein lies all that is good for all of us.”(SDG-180,181)

The aims and objects of life conceived in terms of worldly ends are almost meaningless. To practise devotion to please God in order to secure worldly comforts or gains is but mockery. (BWS-189)

One of the essentials in the making of a man engaged in spiritual pursuit is moderation. It is a very wide term and covers every phase of human activity. It means balance in all senses and faculties, nothing more or less than what is naturally required at the time for any specific purpose without its slightest impression on the mind. Generally, today, we find moderation disturbed in almost all cases. The reason mainly is that we attach undue importance to whatever thing comes to our view and we strengthen it by the force of our thought with the result that it grows stronger over all others. We cultivate this habit and apply it to different things with varying intensity. The result that follows is nothing but disturbance and mental conflict and it is the root cause of all our troubles and miseries. Realization is not possible unless moderation and balance are restored. It corresponds closely with the very real thing which existed at the time of creation, when everything was in a perfectly balanced state. Now after the lapse of time, degeneration crept in. Our senses and faculties lost the balance and everything went into disorder. What we have to do now is to control our senses and faculties in order to restore moderation in them. To cultivate moderation we have to pay special attention to external ways of life too, e.g., gentle and polite language, courteous dealing, sympathy and love with fellow beings, reverence to elders, unrevengeful nature and so on. These habits are greatly helpful in our making. Moderation is a characteristic of nature. If we gain complete moderation we are in a way in conformity with nature and it is the very essence of spirituality. (BWS-209,210)

The word carries a vast sense. It does not pertain only to the mending of our external ways of living so as to make them agreeable to others, but it is something which covers the entire sphere of our mental and physical activities. In the opinion of our Revered Master, a person cannot be said to have even stepped into the field of spirituality, though he might have secured high attainments, if he lacks moderation in any respect. Moderation really means that we have entered the sphere where our restless tendencies have subsided to a great extent. Whatever remains of it then relates, however, to the condition of the region we are wandering in. (SDG-72,73)

Please see VIKARAS.

Please see LIBERATION.

Please see MIND-TENDENCIES.

The background of spirituality is the “Moral Courage” which rises when one is moral. My revered master used to say “How so ever advanced a person may seem to be, if his moral character is doubtful, I would say that he has not got even a breath of spirituality”. And what is morally in the True Sense? It is that all the faculties may come in harmony for proper use. How does this happen? When a man begins to be away from the “Self”, it begins to develop. So all the methods given in any religion are only for this end, and the methods and procedure of Sahaj Marg are very easy for it. With the overemphasis on “Self”, morality decays. But it is the part to be played by the preceptors alone that the self be turned to Divinity. (SDG-53)

Mould your living so as to rouse a feeling of love and piety in others. (BWS-165)

I have already stated elsewhere that the plainness and simplicity of Nature is itself a veil to it. It means unless we transform our vision to that extent of simplicity, we cannot have even a peep into it. In our system such a capacity begins to develop in an abhyasi by the effect of his own abhyas and the transmission from the master, which a sensitive man can well understand. But at the same time it is also definite that such capacities are possessed only by those who are really deserving. Due to the present degeneration of man, however, the rule must need be amended so as to offer a chance to those who, though not deserving in many ways, are yet prompted by an inner craving for realisation and are inclined to take up practice. In that case his proper moulding is also taken up by the trainer who, by the force of his own will, promotes the required talent in him as well.

With this point in view the master has graciously bestowed upon mankind this wonderful system which is suited to the requirements of the present day. The most remarkable feature of this system is that it goes on in conjunction with the normal worldly living of the common man with due regard to his duties and responsibilities of life, so that both the faces of life — the worldly and the divine — may develop equally brightly. We do not mean merely to preach or propagate these ideas but also to bring them in practice and apply them in daily life. (SS-15,16,17)

You can imagine the conditions of my heart by the following instance. Yesterday, when I was returning from the office I saw that a monkey was lying on the roadside breathing its last due to some injury. I was moved very much. I could do nothing. I stood there for a minute and transmitted so that its condition may become better in future. I did not like to do more than this. (SS-213)

Please see SADHANA CHATUSHTAYA.

Some sceptics may say it is after all due to the person who wanted to change himself, and the master or Guru was the cause merely for name's sake. If Lord Krishna had such power why did he not change the heart of Duryodhana instead of bringing about the battle of Kurukshetra? They may also quote many stories wherein somebody taking a worthless person or even a lifeless object as a guide has become a great saint. But this need not hinder us in trying to find out the reality, because God's ways are mysterious. Some are deluded by their own thinking and some are illumined by Divine Grace. (SS-229.230)

Have you understood the idea of ‘Nothingness’ or ‘Zero’? This is the greatest philosophy I am revealing. People may grasp it or not in the beginning, but in due course they will surely begin to realize it as such. Mysterious are the ways of God, as they say, because the mystery behind the scene is hidden from them. Naked form of God appears only to those who really go swimming in the waves and reach near about the Centre. I assure you that this is all my reading of Nature or anubhava in true sense. It is all due to the thorough practice of Raja Yoga and the blessings of my Master that lie pouring upon me in every fibre of my being. (BWS-82,83)

Man's persistent effort has been to unravel the mystery of Nature and it has widened the frontiers of knowledge. And so his probe into everything that he sees in Nature continues. When we seek anything, we find something for our thinking, and when we go beyond it we find mystery behind the mystery. When the thinking itself takes the further evolution, it leads us to what is behind everything. Our ancients, when they peeped into it, went direct to find the ultimate cause of the world, the relation between man and God, and static and dynamic values of things representing Nature. If we really peep into it we find the constructive and destructive powers in the form of atoms and cells. Power arcs are also there. Positive and negative cells are there giving full description of their existence. Our sages felt themselves pledged to utilise all these powers, appearing mysterious, in constructive work. They even went beyond everything, which has resulted in the discovery of some movements being the cause of all existence. When we go to this extent, we find the Centre and its region giving us the knowledge of their existence. Now we proceed on. What is there above and below it? We see everything tending towards the Centre, and the Centre itself yawning towards the circumference. After our adventure, we initiated the value of our existence and felt the co-operation of the highest power that is around us. Now, this was the main current of our thinking which diverted our attention to the main theme that is being played. Gradually we could know the function of the movement in the human body. The way is made open to lead up to the Central region.

In my opinion we have solved the mystery, if somehow we are able to solve our problem of life. When we visualized ourselves, we found that man is an epitome of the universe. This added to our advancement, and we have begun to study our own centres, their motions and work, and the functions of the human mind and body. The power we have got in us can also be utilised for the destructive purpose, but owing to the sacred pledge of our ancients, we avoid it altogether, and we utilise the power for the transformation of man. If we really peep into the constructive side we get side by side the destructive things as well. And neutrals are also there, which is yet to be explored by the scientists. Since we have no concern with these things, we leave them. We come to the constructive side. When we peep into ourselves with this idea, we find the higher centres focussing into our centres, but due to our wrong thinking and doings the effect is not coming in at all. The thick layer of grossness has settled so firmly over the centres as to make them quite impervious. There are so many centres in the human body whose working is both spiritual and worldly. Research is necessary to know all these things for the common good of mankind. It is said that it has been a subject for the weak who do not want to work further to direct their energy for the material uplift of mankind. Thus spirituality is attacked by many of us giving examples of the present day civilisations, and of those who have gone with unlimited pace of materialism, making themselves as limited, because they attempt for only the finite and afterwards they fall off. (SDG-55,56,57)

Ill I was and I am weak still. But when I think of the Master, I become young with all percolating influence of the Great. The disease is hated by all who suffer. But basically it is very purifying. When impure `Samskaras' come into ‘Bhog’, the eyes of the creator are towards us. It serves as a cradle for rocking the baby and we get nourished. Even when the virtuous `Samskaras' come for `Bhog’, the eyes of God are towards us. It means, we are benefited by the disease also which takes along with it the vicious `Samskaras'. All is the play of His love. (SDG-121)

I have had so far numerous coverings one after the other. But the present one which I now have, if observed minutely, will be found to be only a covering of nakedness which is the last, and which when cast off shall not be replaced by another. I wish you all to be clad in the same covering of nakedness. But that is not possible so long as one remains entangled within the charms and attractions of this outer covering, the physical body. (SS-257,258)

In this, and every other matter, therefore, the attitude of a sincere student, grasping and allowing everything to work and develop in a natural way, is to ensure the most speedy progress. (WU-53).

Please see DIVINE WISDOM, FINAL STATE.

As a matter of fact, ‘mind' and ‘maya' are the only two things upon which the entire working of Nature's machinery rests, but they are so grossly misrepresented by the neophytes. They do not know that these are the two main factors which enable us to secure approach up to the Divine. Actually human existence has, for its one end, the Mind, and for the other the maya. Both linked together serve as a barge for our journey to the shore of the Ocean of Reality. People may wonder to hear me talk of the ocean, whereas every one has so far been led to think of remaining merged in Reality for ever. This is the point which is not sufficiently cleared even in the scriptures. (SS-480)

Please see FINAL STATE.

Please see WRONG METHODS.

Divine help does come, no doubt, but only when the Supreme is convinced of devotee’s earnestness of purpose. When the reaction creates a stir in the Infinite it indicates that he has concentrated his thought in the Great Being. (This brings to our view the example of the lover and the Beloved). It means that the distance between the devotee and the Lord is reduced, and the idea of remoteness begins to fade away. Our nearness goes on increasing upto the final limit where the very feeling of aloofness, having merged in the Reality, becomes completely extinct and assumes the form of the Latent Motion that exists at the time of pralaya (individual). In this way our merging in the state becomes permanent and lasting. (BWS-146)

We must strive for in order to secure absolute freedom from bondage is to become the lightest and the finest, closely corresponding with the godly attributes and securing complete similarity with Him. The nectar of real life is for him and him alone who bring himself up to the standard required for the purpose. (BWS-186)

The reason why I have emphasized so much upon negation is that without it the unfoldment of the knots and one's expansion can never be possible. The grains of wheat, each of which has an integral entity of its own, when ground into flour lose their individuality by casting off their coverings. Negation is really nothing but nullifying the energy which had contributed to the formation of the solid form or the positive phase. Similarly, so long as a man retains his integral state of grossness, his individuality is accountable like that of a grain of wheat which loses its individuality and becomes finer or subtler only when it is ground up or negatived. In the process the grosser particles of its being are shattered and the bondages are torn off. In other words, the positiveness is lost, and a state of uniformity is introduced, which establishes a closer contact with the Real. One is then neither positive nor negative but beyond both. I never took my master in any but that sense, and I felt his light alone shining in every heart, whether that of a friend or foe. The result was that finally I began to feel my own self in every being. A dog seemed to be quite akin to me. Every distinction was lost. A lump of gold and that of clay were alike to me in worth. The sense of relativity got almost extinct and the link of relationship seemed to be cut off. I never looked upon any of my relations in the spirit of kinship. My father, mother, brother and children, all appeared to my view just as they really must. This, though not an ordinary attainment, can easily be achieved through the simple Sadhana of Sahaj Marg. The state comes in by itself in due course after sufficient advancement. It is, in fact, an advanced state of vairagya. (SS-324,325)

An important point in this connection is that a thing when observed continuously begins to fade away from sight, and only its reflection remains, which too finally disappears. The reason is that matter possesses the capacity of seeing matter alone. The capacity to see beyond lies only in the finer power which is beyond it. This goes on further in the same way till the very power of seeing becomes extinct. But still something remains even beyond it which comes up in the form of consciousness. Further on, this too becomes extinct and even the feeling of existence fades away. That which follows then is the state of negation – the very Reality itself. In fact it is very difficult to understand it unless one actually reaches the point, nay rather he is submerged in that state. But even this negation is something existent, for if it is not why do we call it so? Proceed on still further…! (BWS-142,143)

How may it be possible for an abhyasi to advance up to negation and even beyond that? It may be, in the first place, by the kind grace of the master who might himself have attained that state. But, for that the abhyasi must develop in himself intense love and devotion which might induce the master to bestow his Grace. (SS-168)

I must assert that God alone is the giver of negation and of all higher approaches beyond that. But for myself I may assure you that all that I have got was from my dear master alone, though I am thankful to God as well for having moulded my tendencies towards him. The method for securing God's help is the same as that of seeking the master's help. This has also led me to direct love of God which may be known to be one of the greatest boons. Only a few perhaps have been able to follow this course, though it is of the highest value and efficacy. (SS-169,170)

Our last approach is when structure falls off, and one feels oneself nowhere while in the state of perfect Negation. An Urdu poet refers to the same condition in the following verse:

"Ham wahan hain jahan se ham ko bhi kuchh hamari khabar nahin ati."
“We are there, wherefrom we do not get any tidings of even our own self”. (SS-361,362)

My life is not a life in the literal sense. If I call it as a state of being, it is then an eternal existence. If it is something beyond, then call it by whatever name you like. Now when it is so, my Consciousness can be revived only when a shock is applied to it. But few perhaps might yet be capable of applying that shock though I believe it must develop when the time comes. The capacity can be acquired only by developing absorption in the inner state, or by negativing one's self to the greatest extent so as to become like ‘Dead in the hands of a dresser'.

The state begins from trusting and believing, in the sense that everything coming from the master is agreeable and acceptable as the very right thing. But so far it is only a physical approach or, in other words, only a set-up for the foundation of an edifice, to appear subsequently as faith. At a lower level it appears in a crude form with the idea of self-elevation in the background. This too is not after all bad since something may be better than nothing. When this feeling firmly settles in, losing its conscious knowledge, it is then the beginning of real faith. Having built up faith in that manner one is then moving actually in the footsteps of the master, imbibing all that the master has within himself. This, being a rare attainment, may be gained by only a few, but that does not mean that one should on that ground give up his efforts for it. People usually remain held up because of their thoughts related to the self, the family, and the society. They go on making plans after plans for their action but they never care to improve or mend the condition of the mind. Will it not be in their greatest interest to divert their attention to this point? It is no doubt good to serve the cause of others but better would it be to look to one's own moral uplift first. In this way the mental equilibrium will be restored, to help one immensely in all enterprises. This may be counted as one of the greatest gifts of God. God's grace sets into motion for him who makes himself deserving of it. It is therefore of utmost importance for every one to look to his own making, with a living Consciousness in his heart of the Ultimate Object he means to aspire for. (SS-165,166,167)

I wish you all to acquire, during my lifetime, the highest approach beyond, or at least the state of thorough negation. It is not so very difficult under the efficient system of Sahaj Marg. I strongly affirm that such a masterly type of spiritual training cannot be had anywhere but in our sanstha which runs under the kind grace of my great Divine Master. It is certain that the followers of such a highroad to Divinity have ever been few at all times and in all yugas. Only those who are destined for liberation are attracted to it with eagerness and zeal. (SS-170,171)

A person who is in the state of negation should automatically become sorrowful when he sees the sorrow of others, and delighted by seeing the delight of others; but this should be only superficial, and afterwards he should revert again to his ‘as he is' condition. (SS-406,407)

But dear brother, what shall I do? There is no juice remaining in the bones of this humble being. Possibly people may not like me due to this. Now, should I start looking at my own face in the mirror, so that I may be pleased by seeing myself? But I am afraid that if I do it, I may find my own image nonexistent therein, although I am sure that something existent may be found even in non-existence. Yes, this is really certain, because Reality is found only in negation. (SS-226)

Dear brother, you are asking wages of me. I consider you yourself to be the master. Hence it is a surprise that the master should ask wages of his servant for the work done by him. Shall I write something more? But I am afraid one may think that I am showing the mastery. But, dear brother, to whom shall I show my mastery when there is no disciple, nor my God? By the grace of God I am almost always in the state of Negation where there is neither myself nor my God. I am afraid people may call me an atheist. I have already broken away the atheism and this is due to the blessings of my master.

A poet has said: “No worship is devoid of Kufr (lack of real faith), whether one worships the idol or takes the name of Allah (God)”. And dear brother, what an essence there is in saltless stone, this condition of Negation, that you never wish to be separated from it! So much so, that according to the method of training, one has to come down from this state while transmitting, but I can not do it. This is the reason why no other emotion than peace and calmness is created in the abhyasi to generate in him faith in the principles of the mission. But it has happened that if I even enter upon my previous condition for a moment, I would feel the reflection of that state. I remember that I had once written to some one, “Dear brother, you have given me the spiritual training, and due to yourself alone I have progressed in spirituality”. And this feeling was quite correct. When I come upon such a condition, I feel that you appear like the Guru. Nay, you are the Guru himself, and naturally the acknowledgement comes that you people alone have given me the training. I wish that my associates should tell me their mistakes and foolishness, whatever you may call them. But when I expect this from others, first of all I should place my own foolishness before them. At one time Pundit X, who was proud of his knowledge and learning began to think me defeated in the field of knowledge. I considered that it was not good for him to nurture this pride. Therefore I took a turn and came upon a previous condition of mine. And then I wrote to him. You will laugh to know what I had written. I had written, “It was I alone who had sent Rama and Krishna into this world! It was I alone who had brought the revelation of srutis to the Rishis”. Now you must have understood why you find yourself often in darkness! (SS-223,224,225)

A most common excuse advanced by certain people today is that they are too busy to devote any time to meditation or similar other practice. But "the busiest man has the greatest leisure" is a well-known saying. I think a man has more time to his disposal than there is work for him to do. Their complaint of the scarcity of time is due only to its wrong adjustment. If we utilize our time to the best advantage we shall never have cause to complain that it is short or scarce. There are others who are a bit frank to admit that it is not for want of time that they remain away from devotional duties but for their habitual negligence and sluggishness that they cannot overcome. To them I would say that they are probably never negligent or sluggish in their trade or profession, whichthey attend to with full zeal in spite of all personal inconvenience and even illness, only because some monetary gain or profit is in view. Their longing for the material gain turns them unmindful of their inconvenience or illness. (BWS-205)

Negligence, being a poison to the pursuit, must be avoided at all cost. If the master's greatness is established upon the mind, and one keeps himself closely connected with him, negligence can possibly never creep in. If however one feels himself short of the mark in that respect he can resort to prayer. These things in fact constitute the elementary steps on the path of mergence. When one has sufficiently advanced with it, the possibility of fall gets considerably reduced. The only effective instrument for avoiding a fall is meditation on the form of the master, a master in the true sense ofcourse. The process shall be much helpful in securing synonymity which is one of the highest attainments on the path, and may be interpreted as an advanced state of mergence. (SS-258,259)

For further reading please see EXCUSES.

Nervousness, you should remove yourself. A warrior is never nervous on the field, because he has some aim before him. (SDG- 38)

The perfect silence that existed before creation was disturbed by the effect of the Stir (Kshobh) which led to the formation of forms. Since all created things had brought with them a reflection of the real power, their actions were also similar to those of the cosmic powers which were set into motion by the effect of the Stir. Thus a spider’s web began to be formed. Every particle in its composition possessed the power, and will continue to do so till the time of its return to the Origin comes. When man was created his condition was dormant. The dormant elements which he had brought with him had no manifestation. Gradually the powers inherited by him began to develop and the same original thought that had caused the primary stir, being present in man, began to manifest itself in proportion to its magnitude. It began to display its actions similar to those related with the Divine. The Divine will was to bestow His power from above downwards i.e from high to low, which are contrary to each other. Therefore this will which is present in man took a contrary trend since the particles were thinking the contrary aspect as their real nature and began to manifest itself in proportion to its magnitude just as Divine creation was according to His standard. Therefore man’s creation was contrary to the Nature and similar network started creating in himself, which in respect of purity is in contrast to that of Divine, though the action in both the cases was almost the same. The return of God’s creation will come into effect when the time limit fixed by the Divine will expires, and the return of man’s creation, i.e., of the network interwoven by him, will be possible only when he nullifies the force of the vibrations which he had set up for their formation.

Since the vibrations set up by man were contrary to those of the Divine, their crudely grosser form came down into man’s being, whereas the Divine vibrations being finely subtler retained their original character. The difference between the two kinds of vibrations is that the former possessed a perversive trend, and the latter the same as it originally had.

One faculty now induces him to have a walk in the open. Another stops him from doing so on the ground of catching cold. The third one presents another view; and the fourth still another. The fifth one begins to think of earning money and the sixth suggests the undertaking of some employment. The seventh dissuades him from undertaking excessive hard work for the purpose. The eighth one recommends the establishment of cordial attachment with some rich relation so as to capture his heart and offer him inducement to transfer his entire wealth to him. Another faculty comes forth to declare that all this is quite useless so long as he does not get married and have children to enjoy that wealth. He finally gets married and has children too. Now the problem of their education comes in, as they grow up. Further, hearing of the nice acting of one Jamila, he was tempted to go to the theatre. He went there and witnessed the show several times. The coquettish movements of Jamila captured his heart and he was induced to attend the show again and again. Every thing of Jamila began to attract his heart. This led to the commencement of love. Now he further to pine over the same thought, giving further strength to it by turning it into his habit. The network thus began to grow more intensified. The habit excited in him a tendency to look upon every similar thing as Jamila. Now he began to think of having money sufficient enough to satisfy his lusty desires, but the constant thought of Jamila offered him no time for earning money by lawful means. He at last began to think of stealing but at the same time feared prosecution and imprisonment. But the thought of Jamila had caught him so tightly that he at last resorted to stealing—an unfair means. Now imagine what he originally was, and what he has finally been led to, by the effect of his thoughts which had entrapped him so tightly. Similar incidents added further to the intricacies of the net, giving greater strength to it by the effect of his thought, which fomented them all the more. The grossness went on increasing. Its resultant effects led to the development of further evils like passion, anger, lust, etc. In short, a complete conglomerate was formed. The retracing from it can now be effected only by the process of casting away all that he had taken in previously, giving place to the first state, strengthen his will and divert the downward tendency upwards, and by removing perversion of thought by fixing it firmly in the right direction. (BWS-148,149,150,151,152)

We now enter the ninth knot. The form of experiences changes further and we now come to the point wherefrom the real contact with Bhuma – the Absolute – starts. We enter a state in which we feel like born anew into another world. Our expansion in it now begins and along with it we also begin to gain consciousness of That to whom the sphere, we are now reborn in, belongs. Our feeling brings us to a conscious understanding of it and the mind recognises the presence of the Lord. His presence impresses the abhyasi so deeply that unconscious worship starts within. Individual activities of worldly nature get almost exhausted before coming into this state and the bare relationship between the Master and the servant remains to view. “He is the Master and we are his slaves,” is the predominant feeling at this knot, together with a reverential consciousness of His presence. Our own state at this stage is that of extreme supplication with an inexpressible softness of heart, marking the total absence of all feelings of ill will or enmity. This in fact opens to us the very first chapter of divine knowledge. From this point the sense of self-existence begins to dissolve and the more we probe into it the more we are successful in the negation of self. For further clarification of the condition of self at this stage I may cite the example of Hanuman, whose inner powers were awakened only when he was reminded of their presence in him. Otherwise he remained quite forgetful of them. But onwards still we have to go, passing through the usual states of merging and identicality at every point. When all these conditions get merged into the state of identicality, which in its turn reaches the merging point, we feel our happy approach to the next knot. (BWS-331,332)

Please see MIND – TENDENCIES.

Duty for duty's sake is without doubt 'Nishkam Karma' (selfless action) and to realize our goal of life is our bounden duty. (BWS-191)

For further reading please see UNKNOWN, GITA.

The theory of 'Nishkam Upasana' (desireless devotion) as laid down in the Gita emphasises upon us to practise devotion without keeping in view any specific purpose. It really means that we should practise devotion without our eyes being fixed upon any worldly object or without caring for the satisfaction of our desires. It does not stop us from fixing our mind upon the goal of life, which is absolutely essential for those on the march. The goal of life means nothing but the point we have finally to arrive at. It is in other words, the reminiscence of our homeland or the primeval state of our present solid existence, which we have finally to return to. It is only the idea of destination, which we keep alive in our minds and for that we practise devotion only as duty. (BWS-190,191)

For further reading please see NISHKAM KARMA.

Even after negation has been achieved, there yet remains much to cover, for which even millions of years might be too short. It is very difficult to determine exactly what and where the end may be. People may not be inclined to accept that statement. They might say that since I represent non-being as real Being, it is all in vain and void. They may be justified to some extent since one, in the being, cannot entertain the idea of non-being. It however refers only to a faint reflection of non-beingness. The fact is that while in a state of non-being if one does not bear any reflection of that condition, then it can be taken as the perfection of the state of negation. But they may be beyond common understanding of even the greatest saints. (SS-174,175)

If ‘A' begins his work dedicating all to his master, imagine what good will it be, in the long run? He does everything for his master. Nay! he does everything thinking that his master is himself doing it, and must think because both are flying together. ‘A', really speaking, gave life to his supposition and the object became animate. Both have got lives now. He starts his work from the same morning. He performs his daily ablution thinking that his master is doing all this. He breaks his fast thinking that his master is doing it. He goes to the office and does the office business thinking that his master is doing the same or, in other words, he himself is doing it. Now he returns from the office. On the way he finds an attractive dance and his eyes go to the form already playing its part. What do you think then if you cannot check yourself? Think that it is not you who is seeing the dance but your master's eyes — the eyes you have got — are witnessing the scene. What good would it do? You will lose the curiosity of seeing the dance at once, because your master's power will begin to flow at once and you will be relieved of the curiosity just awakened. Now you come to the house finishing your office business. You see your children quite joyful at seeing you as you have returned after so many hours from the office. You enjoy their merriment and it is, of course, but natural. What would you do then? Your attention is diverted towards them and you are a bit away from your sacred thought for the time being. The method would be complete if you think that your master within is himself enjoying. You will find that its effect is no more and you are away from your own thoughts. Now another business comes. Friends come in. They chit chat. You also drop into conversation with them and that is the daily routine. Think that not you but your master is talking with them. That is the best practice, I tell you. Similarly you can adjust yourself in your daily routine and in all the work before you. If you are walking you can, of course, think of your master at that time, but how good it would be if you do both the things together. You are thinking of your master and at the same time also having the idea that your master himself is walking. If you do it that means you are going with double force. Likewise, while you are meditating think that your master is himself meditating on his own form.

If you cultivate this habit what effect would there be on you in the long run? You will not make samskaras any further. That means that the progressive trend to create things for future bhoga is now stopped. That is the way to salvation. But our ideal is something higher than that. We want to release ourselves from the endless circle of rebirth which comes after. This method ultimately will lead you to non-entity. Do this and feel its effect. Very shortly it will come. (SS-218,219,220)

Truly, why should one at all be after it when he finds me already reduced to destitution on this account? A seeker shall always go to the place where he finds spirituality in abundance, whereas I, being now totally devoid of it, have become totally unsuited to their purpose. What else then is there in me that might attract others towards me? It may perhaps be my love for them, but that too is untraceable, since all its hues and colours have got merged into one, losing all distinctions. Again it may be their faith, perhaps, which might offer them a clue to it in the core of my heart. It is obvious that the Consciousness of existence brings to mind the idea of God. But what may be the solution when the very existence has been reduced to non-entity? One reduced to that state of being can be taken into Consciousness only by him who is the real lover and a true seeker of non-entity. In that case he shall go on giving up everything to make his own self quite void and empty. The climax of non-entity is the ultimate state, which is termed as Bhuma. But since it is not possible to take into account that Beingless state, distinctions of attributes are introduced into it. Man being by nature inclined towards materiality, brings Him down to a level similar to his own. They also say that one can love another of his own species only. Now the guru being one of his own species is considered as the personification of God. Consequently he becomes the object of his thought related with the Absolute Reality. But though the rays of the sun fall uniformly at all places, still the different parts take in different effects in accordance with their nature and capacity. Thus one must assume for himself the position of the equator so as to receive the direct rays of the sun. He must also be pure and clean to retain that effect in himself. (SS-206,207)

Some people are a little confused because I have used the word `Nothingness' for God. They forget that only `Nothing' is not used, `Ness' is also there. When we think of the subtlest thing the idea turns backward, in search of the thing which is really there. If you say `Yes', the idea of `No' is also there. If I say `No' the idea of non-existence is there. If I say `Yes', the idea of existence is there. But He is beyond both. He is neither `Yes' nor `No'. So `Nothingness' and not `Yesness' is the only proper and appropriate word which can be used for Him. In short, our ultimate goal should be the `Ultimate' Himself. In whatever condition He may be, we do not have much concern. Further, we are bound by `Yes' or `No', but we do not know where to apply `Yes' or where to apply `No' in the correct sense. This thing comes from the experience and experience comes from the experiment. (SDG-66)

There is a whole world of difference between the condition of having no experience at the initial and the top most stages of our way of puja (worship or spiritual practice). Initially the egoism, identified (harmonized) with physical (bodily) and materialistic desire, stands incapable of recognizing the experiences of superior most stage; and the speed of self-forgetting, on stepping forward on higher stages, starts obliterating the possibility of the value (importance) and admissibility of the experience of (sensitivity to) pain and comfort (happiness or otherwise) of the lower and cruder existence. In the superior most state of perfect balance, whereas our narration and comprehension having become suspended, there does happen plenty of experience so much so that no desire for anything in exchange for it remains. However, experience and its description become meaningless there, which state has been fixed under the term ‘Indescribable’ (Anirvachaniya) in the Upanishads, expressed by Lord Buddha through silence and Sufism and Kabir have felt contented to speak of, as ‘It is just what it is'. The simplicity (naturalness) of our way of training (and practice) has by itself become a veil due to which high stages of spiritual progress (refinement) have suffered loss of appreciation. People in the initial stage of having nothing go around speaking in denigrating terms about high spiritual stages, as if considering themselves established stout in the highest state of NOTHINGNESS’. (SDG-172,173)

Feeling of withdrawal of power means something akin to nothingness. I do not want to have even power but only its ultimate state. In that condition the power, when it is required, is there. (SS-291)

For further reading please see COMPLETE IGNORANCE.

Dear brother, I do not consider that the Special Personality can do everything, like bringing each and everybody on the path of righteousness. Even Shri Krishnaji Maharaj could not rectify the brain of Duryodhana, and there were many such people. And finally, he had to bring about the battle of Mahabharata. Even now it is possible that wars and bloodshed may rise to such an extent that a very large portion of the world may become devoid of population. Only those who were the devotees of Shri Krishnaji Maharaj could get benefit from him. Therefore, Shri X cannot be correct in saying that the Special Personality himself shall turn the people towards spirituality. Your suggestion that we may get benefited by the Special Personality is extremely sound. (SS-122,123)

Realisation has been represented as a very difficult and complicated job. This offers great discouragement to people who are thereby scared away from it. Such ideas should be banished from the mind, for they weaken the will which is the only instrument to help us on our onward march. (SDG-137)

All artificiality and misdirected emphasis guided by the abhyasi’s own desires and preconceived notions prove injurious – very often irrevocably. As such the visions of light, etc., are not to be artificially created or insisted upon. These may only be noted, when they do arise, without any feeling of personal attachment to any of them. (WU-52,53)

Some people think that initiation alone is enough to solve their problem of life. If they are able some how or other to secure initiation with a Guru, they do not stand in need of any further effort or practice. They think that a push by the Guru will in the end extricate them from the entanglements of Samskaras and Maya and lead them on to liberation. The notion though literally true, may not be very encouraging unless you completely surrender to him and the master too is of an especially high calibre. (BWS-241)

Please see FOLLOW.

The external help {for Bhogam} comes in the form of suffering caused by the wrongs done by others, against which the people generally poison their thought on account of their own ignorance. This is very improper because this action, having helped the process of purification, has in fact put you under a sense of obligation. When this is the case, the work done through an external agency, it may be any, has in other words rendered the function of a true friend. This may seem to be an uncommon approach since this basic philosophy was never taken into account before, for the reason that it came out simply in the form of an advice to take everything as coming from the Lord, so that the feelings of resentment may not arise and one may not lose nobility of character. Thus it is now quite evident that anything that comes to us for our ultimate good, may it be from any medium fills our heart with delight and promotes in us a sense of gratitude. (BWS-161)

For further reading please see GRATITUDE.

Now I may tell you the position of these things in the human body.The Centre, as explained by me, has got its position on the back side of a man’s skull, called occipital prominence. It has connection with the only Real thing. It is the essence of life and has got all the powers essential for the upkeep of the body. It is a pulpy substance less than even a hair’s breadth, and the colour is grey like that of dawn, or only its faint reflection as already explained above. The cells or egg-like things described above, near the Centre, are actually found to be present near this point also in the material form. They have their connection with the master cell near the Centre. I am afraid I have not been able to express this idea fully well as it can only be felt or realized, and cannot be expressed in words. I have said enough to express it as far as possible. This is all my research through anubhava or reading of Nature which is due to my making by my Master, who, by his grace, has favoured me with this vision. (BWS-91,92)

When you realise yourself to become one with that state, you have realised the true Reality. There you swim and swim. Nobody knows its end. When this thing comes to you, you feel everywhere plainness, simplicity and calmness. When you begin to live in that state without break even these three things seem to be lost. That means you have no impression of even these things in you. Oneness is reigning now. This is the thing we gain by our elementary practice. See the efficacy of the system and put yourself to work. (BWS-36,37)

Please see UNIVERSAL BROTHERHOOD.

I consider orthodoxy to be just like a wall one has erected in front of himself, by which the way is barred. This thing somehow comes. And this defect has come into us by observing the Muslims continuously; otherwise we had such a river flow that not a single particle could stagnate. (SS-294,295)

Everyone has his own story of pain and sorrow. I too have mine, but that is of a different nature. When fortune favoured me, I got access to my master's feet and submitted myself entirely to His will. Soon I developed a peculiar state of mind which continued for a considerable period of time. After that I developed a feeling of impatience in me which persisted. It soon developed into a sort of restlessness and pain. After a time the pangs of it had aggravated so much that if anybody else, not in touch with spirituality, had it, he might have been inclined to commit suicide. But the feeling, ‘Let Thy will be done', which was deeply rooted in me, gave me courage and consolation to bear it.

I had that pain-longing, craving or restlessness, as one may be pleased to call it, so dear to my heart that for it I could sacrifice even thousands of lives of mine. I wish to have the same pain created in me again, which no joy or bliss can ever match. It had no parallel and for it one might be induced to forego even the bliss of paradise. I fear people might be led away to misunderstand it as a fit of lunacy. But dear brethren, all that a hungry man wants is loaves, and my entire structure was built up in that way. For this reason I eagerly wish this pain to be created in you all which shall be a source of satisfaction to me as well. Does it not thus become a part of your duty to see that I am satisfied in this respect? If one has got even an iota of devotion in him, he will feel naturally induced to take up what may promise me peace and consolation, after all my life's toil and unrest. It is one of the primary duties of a sadhaka.

People hanker after peace; so how can they be induced to take up restless longing for the realisation of the object? I may assure you that the charms of this restlessness are far greater than those of peace. Peace which people talk about may no doubt be a high attainment, of which an abhyasi experiences a taste during meditation. But that also reveals that there must be a central point of it. When restlessness reaches the climax it makes the beginning of peace. It may be. I fear lest some one should come forward to say that he has stepped into the field of spirituality, not for having pain and unrest but for achieving peace and tranquility. He may be right from his point of view; but from my point of view I would say that the former is for those alone who have their eyes fixed firmly upon Him, while the latter is for those who want only the enjoyment of the delights of the intoxication, so to say. This is not so very difficult to achieve but the attainment of the other i.e., ‘pain' is not of course any child's play. The greatest saints have passed away, ever thirsting for it. A good many of them must have tasted `peace' but let us now have a taste of that for a spark of which one might well forego a thousand states of peace and calmness. This is the foundation of the structure which helps to bring forth rare personalities into the world. I may also say that that is perhaps the best way of serving humanity, and a pursuer of this path cannot but be successful. It helps immensely the unfolding of the knots to clear the abhyasi’s way onwards.

But Most of those coming to me for spiritual training seem to be eager to have peace and I have to comply with their craving. There are rare examples before me where the abhyasi was found to be really eager to have that sort of restless pain. In fact the real state of peace is that which is beyond comprehension and where there is nothing in contradiction to it. It may however be roughly denoted — not quite appropriately — as the `Peace of peace' or the essence of peace. A poet puts it thus:

"When pain passes the limits of intensity, it becomes its own cure."

This is in brief the story of my pain which I have perhaps related in painful words. I shall have the fruit of my labour only when your hearts get flooded with it so much that you may yourself become an ocean of pain. What does it come to, then? Neither pain nor restlessness; neither union nor separation; neither peace nor its opposite! It is only that for which we had developed pain. May my words which have come out from the deepest core of my heart produce the desired effect on you all! I may assure you that it is not at all difficult, for there is nothing difficult on the Divine path. A firm will coupled with undivided attention is all that is required. Every thing that you seek for shall then be found to be quite close to you, rather with you; nay, in fact you are yourself that which you seek. The only thing wanted for it is the burning heart which might burn down the weeds and bushes on the path. You are to be what you really are and pain is a proof of it, and restlessness its fore-runner.

I remained in that condition for more than forty days after which it changed its phase and assumed the form of inner peace inter linked with a peculiar feeling of restless impatience which persisted continuously for about twenty two years. In short, all my period of abhyas passed on in painful restlessness in place of peace and calmness which everyone craves for. But that was exclusively my share alone and none of my fellow associates partook of it in the least. I had in my heart a peculiar attraction for it. It is just possible I might have misunderstood the meaning of peace, thinking it to be a state of pain and restlessness. But since times are now changed and every one understands fully the actual meaning of peace, so they feel inclined towards it and crave for it. No such thought ever arose in my mind at any time, and I was thereby saved from a black mark against my name to show that I had induced my master to grant me ‘Peace'. Whatever I had was a boon to me for which I owe my greatest gratitude to my great master. (SS-149,150,151,152,153)

One thing which I especially lay stress upon is that the abhyasi must cultivate an intense craving amounting to restless, eagerness or pinching impatience for the realisation of the goal. It is this feeling of pain or restlessness, as one might call it, which one has to develop in order to ensure easy success. But I fear lest one might come up saying that he has stepped into the field of spirituality not for having pain or unrest but for achieving peace and tranquility, and he may be right from his point of view. But from my point of view I would say that the former is for those who have their eyes fixed upon the Divine, while the latter is meant for those who want to partake of the delight of intoxication, so to say. The latter is, however, not so very difficult to achieve while the attainment of the former is not of course a child's play. Many a man must have had a taste of the condition of peace. Let us now taste the former for a spark of which one might be ready to forego a thousand states of peace and calmness. This is in fact the foundation of the entire structure which brings forth rare personalities into the world. The actual state of the real peace is beyond comprehension. It admits of no contradictions. It is literally neither peace nor restlessness, neither union nor separation, neither bliss nor its opposite. It is after all that for which we had developed pain. May you all have a taste of the pain. It is not, however, difficult to cultivate. A firm will and an undivided attention towards it are all that are required for the purpose. Then what you seek for will be found quite close to you. Nay! You might yourself be that which you seek for. For that, there must be a burning heart, which might burn down the weeds and bushes on the path. (SDG-93,94)

The five elements viz., Earth, Fire, Water, Air and Akash (space) are closely related with the five points of the Pind-Desh (the material sphere) which are located in the human body in the region of the chest. Mastery over these points means command over the Fires (powers) of the elements related with them. All the material forces are directly or indirectly connected with the power of the elements. Thus a yogi, having gained mastery over these five points, secures command over the elements and can utilise their power for every genuine purpose. (BWS-318 Foot Note)

Since we came into the world we have never been free from miseries, nor shall we ever be till we have secured our return to the homeland. Even avatars like Rama and Krishna had to undergo miseries so long as they were on this earth. In fact deliverance from pain and sorrow is the main pursuit of life. Mahatma Gandhi is said to have once remarked, ‘The way to freedom lies through jail!' If we take this world to be a prison-house, the above saying fits in quite appropriately in the spiritual sense also. In utter despair people often wish for an end to life. But in my opinion it shall be far better under such circumstances to pray to God to bestow a life which might be parallel to death. (SS-415)

The only thing in existence, before creation came into existence, was Divinity in the original state and everything in essence form was merged in it. The process of manifestation started with kshob which stirred up a churning movement in the sphere of the Latent Motion. Activity revived and with it, the force got enlivened and started its action towards manifestation. This line of action though in perfect consonance with Divinity appeared in its outer aspect to be somewhat different from it, since it had taken another course arriving at manifestation. It may for that reason be termed as line of humanity, because of its close association with the formation of man.

Both the lines are now in action — the Divinity and the Humanity, running side by side parallel to each other. But since creation was primary object at the root, the line of humanity began to acquire predominance and everything, including man began to assume a tangible form though subtlest at that stage. In other words, the line of humanity became the base of entire structure. But its action remained subject to the dormant actions of the line of Divinity, which ran along parallel to it. So the proper working of the force went on bringing out forms and shapes. As a matter of fact, humanity could have never worked so well without proceeding along, in conjunction with the line of Divinity. In short, Humanity set itself conjointly with Divinity running parallel to it.

The actions went on multiplying and man along with everything else began to assume grosser and grosser form. Everything in the composition of man falls under the clause of humanity, of course with Divinity at the root of all and everything. It is for this reason that they say that God is within man and the same view is held by almost all religionists. Thus our ultimate purpose can be served only when we keep pace with the Divinity and link it with our line of humanity.

Now since both have come down from the one great God — The Absolute — the humanity too, like Divinity, was in purest state. The force of activity in it was but nominal at the time or it was so to say, in a sleepy state. The jerks caused by actions and counter actions began to stir up a sort of wakefulness, and variations and contradictions began to come to view. Heat and cold made their diverse way promoting formations. All these things entered into the composition of man and he became a conglomeration of all things in existence.

All that we have now to do is, to bring them back again into their original state or in other words, to restore them to a state of poise and tranquility, so as to keep up the link with Divinity. The only way to accomplish it, is, by introducing proper moderation into them and we do the same in Sahaj Marg, the Natural path of Realisation.

This is the secret of Nature which I have explained herein, in order to bring people to a full understanding of the real meaning of complete Divinisation of man.

I am happy that I have been given this opportunity to explain the Fundamental Principle of `Sahaj Marg'. (SDG-15,16,17)

When the conditions get settled fully the parallelity is gone and humanity along with its force of creation is reduced to insignificance. In this way, God being infinite, man at that highest level of approach too, is likewise within the sphere of humanity. When human limitations are gone, the expanse of self becomes unlimited, so much so that the entire universe seems to be contained within self. Anything then that strikes anywhere in the universe, causes an echo in his heart. Everything within Nature is then in his knowledge and perception. (WU-39)

For further reading please see DIVINISATION.

Please see FUNCTIONARIES.

If passions are made extinct, intelligence will altogether be lost. The reason is that passions create impulse, and impulse creates intelligence. They are therefore only to be regularised. In other words the animal passion is to be transformed into human passion. (SS-259)

You want me not to forget you. I also wish not to forget in any way my dear beloved, and for the fulfillment of this wish you may conveniently take it for granted. There is nothing of the ego in you, and whatever your condition may be, consider it to be from God. I am much pleased with your condition. You are a true patra (a deserving soul). On the other hand people come to me and go away, none taking me away along with him. You have really taken me away with you.

Do write to me if your present condition turns into a hindrance in your work or becomes unbearable to you, so that I may modify it. By God's grace you will definitely get some peace and this shall benefit you much. You shall no doubt serve the Mission immensely. When you remember me you may likely be feeling me just close by. May God grant you steadiness, and may your progress be rapid. You may finally prove to be an asset to the Mission. What is to be done is to be done by you and your associates. I have however sown the seed of spirituality. The tree shall soon bear fruit but it is now upon you all to look after its nursing. Thank God you have become a living message to your friends; that is enough for them to understand the importance of the Mission. (SS-60,61,62)

The finest Divine gift, which is patrimony of the entire progeny of mankind, stands reserved just for the human being, residing in the state of moderation in all respects. However, proper form of orientation and effort for that is difficult to be ones fortune. It is rightly stated: ‘To be Real Man is hardly available even to human beings!’(SDG-174)

The world today, is in a state of unrest and disorder. Everybody seems to be crying for peace. But all efforts for bringing about peace appear to end in failure. The reason is that all efforts are merely external, touching only the outer surface. In fact, the problem is far from being related to the world in general; really it is the problem of the individual first and of society afterwards. As such it needs to be tackled in that order. World peace is closely related with the peace of the individual for which one has to take into account the inner state of one's mind. If man's mind is brought to the state of peace and order, everything in the outside world will get into order in the same colour. But it is sad that the world has lost its real basis, and for its reestablishment, it is necessary to adopt means which may promote the feeling of peace and calmness of mind of the individual man. What we have to do for the purpose is to introduce proper adjustments in the mental tendencies of the individual, which in effect is the proper moulding and regulation of the mind. This is possible when the individual mind develops up to the state of the universal mind. Just Imagine! There will then be no problem! As it is, individual minds which themselves lack peace and tranquility are trying to establish peace in the world. Isn't it ridiculous? The only way open to mankind is to take to the spiritual way of life, which is unfortunately absent today, leading to all this chaos.

Numerous means and practices have been and are advised for the purpose, but the most important feature is found lacking almost everywhere. The proper moulding of the tendencies of the mind is the primary factor of any system of Sadhana (Practice). The regulation of mind must therefore be the very basis of all spiritual practice. The mind, which in its primordial state was absolutely pure and regulated has now been spoiled and polluted by our wrong ways and doings. It is now to be set right so as to resume its primordial state. (SDG-18,19)

As we develop in spirituality, the nature of peace also changes and, in the end, non-peace peace, is the result. If we want to advance in spirituality we should begin from Infinity in finiteness. In this way we establish relation with the Real Being. (SDG-116)

The divine experiences are the perceptions of the conditions relating to Divinity. When the Divinity begins to yawn in good measures towards us, our march becomes smooth. We experience different conditions on the path when we set our heart with devotion to attain the Ultimate. Reality dawns upon him alone who goes back along with Nature, making himself subtler and subtler. Unless the grossness is completely off, we cannot even peep into Reality. For the impediments if any, we alone are responsible. Until and unless these things are removed we cannot expect the advent of Reality. To realise the Subtlest Being, we should adopt only subtle ways. On the contrary, if our ways are gross, we, in addition to our own grossness, begin to form the curvature and every vein of our body creates a pole to bring about changes in the system with grosser effects. Unless they are destroyed by the power of the Master there is no way open to Reality. (SDG-27,28)

Referring to domestic troubles and miseries of a worldly life my Master used to say, "Our home is the training ground of patience and endurance. To endure calmly the adversities of a household life is for us the greatest penance, which is the noblest of all other forms of penances. What we have, therefore, to do under the circumstances is not to give way to the feeling of anger or grief but to assume an unquestioning attitude thinking that we ourselves are in the wrong for which we have to forbear with a cool mind. Solitary life in a forest and aloofness from all worldly concerns may be, to some, the means of cultivating patience and forbearance but to us, the taunts and rebukes of our friends and relations is the greatest penance and the surest means of success." In fact, to put up coolly with miseries and troubles contributes much to our betterment; hence they are valuable assets to our progress. It is only by their wrong use that we spoil their effect and thus get deprived of their best advantages. (BWS-199)

For others, aloofness, solitude and dissociation might be the means for cultivating contentment, endurance and freedom from the entanglements of life, whereas for us, to put up with the taunts and rebukes of the family, friends and society, is the greatest form of penance and sacrifice.”(SS-421)

For further reading please see MEEKNESS.

Please see COMPLETE IGNORANCE.

Is there anything more you want to ask me? I think there is one still, and it is, “How to attain perfection?” Is it not so? I may tell you most frankly that it is not in the least difficult provided you get a capable guide. Now seek one such. It is my friendly advice to you, and when you get him {Capable Guide}, give yourself up to him in toto. His association will reveal to you much, and that may also serve as a method to find him out. I have wasted a good deal of your time as only one sentence was enough for the reply. It is, “Seek in you and you will find Him in yourself. The Master is there. But when? Only when you are not there.”(SS-250,251)

Generally the philosophers have attempted to reach the innermost core of things through reason, and not through vision. Reason, in its popular sense, may be faulty and may fail us, but if a thing is seen through the intuitional insight without the unnecessary medium of reason it will be visible in its original form without error or defect. Things have undergone such a change that it is very difficult to describe them at their particular steps. The world is in existence from time immemorial, and the correct date is not to be traced out although certain persons have attempted to fix down the Srishti era. Rotations and revolutions are going on; their actions are multiplying. We must always attempt to find out things after rising above everything. That is the key point for the philosophers to note in order to reach the accuracy of things. Generally the philosophers have attempted things before actually going into the life of practice, as is commonly the case with the western philosophers. I may say that it is not certain that a philosopher, being a philosopher, cannot be corrupt or degraded. But there is no possibility of corruption or degradation if he has studied things by leading a practical life. Sages in India, generally, have attempted philosophy by first going into the life of practicality, never mind if they have not improved to the level depicted in it or required by the philosophy. They have attempted to open up the secrets of the existing things as far as they could do at their level of advancement. The outcome is the six schools of philosophy in their different hues and colours. We should always attempt the expression of things only when our practice or abhyas is over. In short we should try to understand things when the knots begin to open by themselves, and it is the vision of the central region I have talked about later on. Everything that comes to our judgment from that place shall be correct without the least chance of error. (BWS-27,28,29)

Philosophers generally want to drag others along their own line of thought. But to me it appears that it is not the proper way. It is really the practical experience only that can help one to realize himself. No other way or method, no book or scripture, can be of any avail in this respect. (BWS-73)

For further reading please see PHILOSOPHY.

Philosophy is a subject not based on reason but based on intuition. It starts not from doubt as most of the western philosophers hold, but from wonder. A life of practicality, undergoing all the experiences depicted therein, is therefore essential to arrive at the reality of things. (BWS-28 Footnote)

The spiritual discontent is rightly recognised as the starting point of philosophic endeavour in the tradition of Indian philosophy. (WU-42)

Confusion is the result of theoretical philosophy. When one resorts to philosophy he is lost in confusion. There is no confusion at all in Reality. (SS-506)

As for the other friend, I wish him speedy progress. But the fact is that he wants to build his temple of spirituality on the sandy foundation of doubt which is the quintessence of philosophy. My view is that philosophy must start from ‘wonder'. Under our system of sadhana, there comes a stage at which the feeling of wonder gets created in the abhyasi. I had remained in that condition for a number of years. With the introduction of this stage spirituality takes an entirely new turn. (SS-144,145)

For further reading please see PHILOSOPHERS.

The various spiritual stages acquired during the march are characterised with special power and capacity for nature's work. The lowest region known, as Pinda Desh comprises of various sub-points located within the chest. It is the centre of Panch Agni Vidya so commonly spoken of in ancient religious literature of the Hindus. (BWS-276,277)

We proceed methodically, awakening the various centres of power which are helpful in our pursuit. Each of these points has its own particular significance. We take up the heart which is the nucleus. We go on with meditation at this point till the goal is attained. There are five points or sub-centres in it {Pind Desh} through which we pass during the course of our journey. (SS-364)

For further reading please see PANCH AGNI VIDYA.

The thing got from Nature is very pure because its basis is purity. The thing earned by man can also remain in a pure state when that is got through pure and pious means. The influence thereof will affect the nearest layers and help to purify this human web. This is the reason why sages have laid so much stress upon honest and pious earnings. (BWS-164)

It has been generally advised – and Western culture too supports the view – that a separate place must be reserved for each type of work so that relevant thoughts conducive to the nature of the work may spring up on arriving at the place. Man possesses power which he has derived from his thought connection with the Reality. When one resolves to do a thing, the connecting link between the thought and the work becomes intensified, and one begins to draw power from the real source in accordance with the strength of his thought. When the power begins to flow in, and we associate it with a particular point of time, then the remembrance of the work begins to revive in our heart and we begin to feel attached to it in some way or the other. The room or place we sit in for meditation is also charged by our thought force and a feeling of sanctity begins to prevail all over there. The influence taken in by the place helps us further in the accomplishment of the task. Now it depends upon one’s individual capacity to expand it as much as he can. It has been generally observed, and the sacred shrines are a living proof of it, that this influence is not exhausted with the lapse of time, and even today pilgrims and visitors get benefited by it. Not only this, since the air blows through, it carries its fragrance to the adjoining layers also. Now there is contraction and expansion in each layer, so the effect thus caused continues to develop and expand. (BWS-125,126)

My heart is offered as a playground for you all, never mind whether one uses it as a recreation ground for his amusement or as a dreary waste for him to wander madly in. Let him use it in any way he likes. It is free for every one to settle in, a place where one might see his own reflection, while another sees that of the Beloved. (SS-200,201)

The boy likes the toy in his tender age, and as he grows older, love of the toy is gone. He seeks other things for his enjoyment which are subtler than those he loved earlier. (SDG-62,63)

All that I possess is for all humanity. I am bound by the sacred pledge given to my master as guru-dakshina, to spread spirituality far and wide without any reserve or distinction. I am doing it now and will go on with it all my life. You must not, however, be disappointed. If you have really entrusted your case to me I promise my full support for your perfection provided you too do the needful. (SS-138,139)

As for myself I can only say that with a rent-up heart I have plunged down deep into the Infinite, not knowing what to do or where to go. May He carry me wherever He likes. Everything rests upon Him alone. But as a general rule one having a plunge in must rise again above the surface once at least, and so did I, but only to find myself being carried away by the silent waves, where, I do not know. On and on I do go, not knowing the end. (SS-108)

I am locating the points ‘A’ and ‘B’ by actual measurement. The heart lies in the left part of the body or near the lower part of the left lung. Measure two fingers width straight to the right of the left nipple. Then proceed straightaway downwards up to three fingers width. This is the position of the point ‘A’. Measurement to be taken with one’s own fingers. (BWS-61)

Whenever you think of anything, the idea comes first at ‘A’. Whatever you think repeatedly, located at the point ‘A’, you will form your fate accordingly. (BWS-59)

Proceed two fingers width straightaway downwards from the point ‘A’, you will find the point ‘B’ just above your lowest rib, measurement to be taken with one’s own fingers. (BWS-61)

At the point ‘B’, if you meditate that you are becoming devoid of all sensual things, the result will follow in the shortest possible time which you cannot even imagine unless you do it yourself. (BWS-59,60)

There are also certain points in the body which if merely touched with the thought-force will in a moment create the condition desired. I should like you to create within yourself the conditions required for the application of those methods on you, else it would be a risky process at this premature stage. These methods can, with due precaution, be applied only on highly advanced sadhakas, and in special cases only. By such methods the man's originality can be regained in an instant. I have related all this only by way of pleasantry. (SS-89, 90)

The next thing for him to cultivate is that he should always look to the bright side of the picture and should not, at any rate, submit himself to the feeling that he cannot attain the goal. Iron will is essential for the purpose. (BWS-99)

Though it is undoubtedly a folly to think one self too wise, it is a greater folly to think oneself too foolish or weak. (SS-287)

As a rule the very idea of God brings with it the concept of highest potentiality, and we hold by it in order to develop the same potentiality within us. This is no doubt quite natural and at the same time essential too. The difference also is brought to our understanding by methods of comparison and contrast. We can never rise above self, unless we take into view something greater and more powerful which indirectly becomes the focus of our attention. If a seeker on the path of spirituality wipes off the idea of highest potency of God, he shall never be able to push himself towards it. So it becomes essential to have that view, but only for such time till he becomes conscious of what there may be at its root. The Base, wherefrom the power starts, has no activity at all. Had there been activity there the things coming out would have been in a shattered state and creation, as we have it today, would never have come into being. If one peeps into the absolute state of God, having these facts in view, he will find there a supra-active Centre, quite akin to zero-ness. A man may be strongest if he is a co-sharer of the ‘Forceless Force', which is there at the Origin. The supra-active Centre of every activity is always inactive. This is the axiom of Nature and is applicable in all spheres. (SS-467,468)

For further reading please see TAM, GOD.

If a yogi utilizes the power which these cells {egg-like things} contain, by splitting the energy it is composed of, the people may forget the atom bomb. Arjuna had the capacity of splitting this energy into parts and could utilize it at any time to create havoc. But according to the rules of war current at the time, none could use a weapon which was not resistible. So Arjuna did not make use of it. This was revealed by Bhishma Pitamaha to Duryodhana when the latter had consultations with him regarding the impending war at Kurukshetra.

So the splitting of the atom to produce atomic energy in the modern times is not entirely a new thing hitherto quite unknown to the world. There is also another instance, still older, which has been revealed to me. (BWS-86)

Every particle of the human body possesses immense force and the entire universe is closely connected with it. Every point of the spinal column is full with the greatest power. But no heed has so far been paid to it. People are all crying for kundalini alone, hankering madly after its awakening. Every particle in the composition of the kernel of the various brain cells has its own powerful force which surpasses that of the kundalini. But nobody has yet tried to utilise it for the good of humanity. My view may not be acceptable to most of the Jnanis, and even if I demonstrate it to them they may not be sensitive enough to realise it. A time may however come, as it must, when people will understand and realise it. Let people create in themselves a keen interest for the attainment of that higher most state for no price whatsoever. But the response seems to be very poor. It is perhaps due to some of my own shortcomings. If however none comes forward to have it of me, I may drop it off at large, to be picked up by anyone who may be capable of doing so. I may assure you that I am over-flooded with that feeling but I keep it under restraint lest it flow out by itself. The out-flow can however be effected in a moment by touching only one of Nature's knots, but that is not the Divine will at this time. (SS-112,113,114)

Man is powerless. The genuine feeling of powerlessness, in the true sense, is itself a power. Let us examine the two words, ‘power' and ‘powerless' in respect of their sound when uttered. In the word ‘power' the pitch of the sound is raised at one point and is consequently shorter, while in the word, ‘powerless' it is at two places i.e. in the beginning and at the end. This brings us to the conclusion that the word ‘powerless' has a double force. Let us now take up the word `powerful' as well. It also sounds high, being composed of three syllables, two of which have an equal force which is similar to ‘powerless'. The similar forces put in together act in opposition to each other, effecting repulsion. Hence the action becomes in-effective. The word ‘powerless' is generally applied to God, the Centre, which has really no power in itself. Powerlessness includes in itself the idea of power which is there in a stagnant state, just as it is at the Centre. Now the Centre is known to be the source of all power. That means that the stagnant or static state, interpreted as powerlessness, is the real originator of power. To sum up in a word, energy in action is power, while in a stagnant or static state it is powerless. Thus we arrive at the conclusion that powerlessness is the root or the source of power or in a sense the greatest, unlimited power in itself.

If somehow one is able to stop the outer action, or in other words the outflow of power, it gets balanced and consequently becomes most effective. I want you all to acquire absorbency in that Ultimate state, stagnant at the base but active at will. But that can be possible only when one's individual mind gets properly regulated and balanced, having negatived one's own will altogether. What remains in him then is nothing but ‘Nothing'. (SS-332,333)

Nature's stern eye is therefore now directed towards it with full force, and what may come to pass in the near future may be quite beyond common conception. As a rule Nature never interferes with the working of one whom it has endowed with its powers to act in accordance with the need of the time. Whatever working in this connection lies to my charge is all tempered with Nature's kindest grace in subjecting me completely to my master's will and command. For that reason it is now only the master's orders that are awaited in this connection. (SS-172)

For further reading please see FINAL STATE.

Please see STAGES OF PROGRESS.

The practices advised under the system are not merely formal and mechanical, related with the closing of eyes for meditation. They have a definite object, a purpose and an end. There are two aspects of it, the one being the abhyas, and the second the Master's support through Pranahuti or Yogic Transmission which accelerates the abhyasi's progress by removing complexities and obstructions on his path. Under the old ways of practice, it was the abhyasi who had to struggle hard for removing his impediments and obstructions while the Guru's job ended with prescribing for him certain mechanical practices for the purpose. It is, however, not so in Sahaj Marg where much of the responsibility in this respect rests upon the Master who removes impediments and clears off complexities from the abhyasi's mind by applying his own power through Yogic Transmission or Pranahuti. (SDG-87,88)

Often, some of the abhyasis complain that during their individual practice they do not have the same amount of calmness and absorption as they have while sitting with me. That is but natural, since their main objective is the attainment of peace and not of realisation. Besides if I take the privilege of asking them how long and how often they practice at home, it will be clear that in most of the cases they do not practice even for an aggregate period of one hour during a whole week. Certain sansthas advise meditation for six hours a day or even more, with the rest of the time devoted to satsangh, whereas I advise only for an hour in the morning and another hour in the evening. But even for this they offer excuses saying that they do not get time, or they do not feel absorbed during meditation. They can however discover the reason themselves. But if they like I can tell them that this is due to lack of interest and devotion in them. If one feels inwardly devoted to God, meditation becomes a part of his duty and then there is no question of inclination or lack of absorption. (SS-162,163)

For further reading please see ABHYAS.

Prakriti came into existence at the time of creation through the effect of the revolving motion around the Centre. The motion generated power, which subsequently led to be the cause of creation. I feel that prakriti loses its existence in maha pralaya for if any composed up thing remains in existence maha pralaya has not been effected in true sense. What remains after that is but the One. We may call it Zero or the Base for the sake of understanding. No Prakriti and no Universe can stand without the Base. There must be a backing for the existence and that backing is God or Brahman. Existence is meaningless if it has nothing to stand upon. (SS-247)

The latent motion, which is concentrated energy, cuts out crevices for the power to burst forth and flowed out afresh leading to the reformation of the universe. Man came into being. The latent craving to return to his origin also began to spring up in him, because the real Essence which he partook of, being very powerful, began to attract him towards it. The thing which after coming into motion led to be the cause of the creation was also inherited by him. But that was contrary to the static condition because its basis was activity. When the thought of going back to the static state was stirred up in man, it became essential for him to bring the activity which had sprung up in him into a latent state as far as it was possible. He began to seek out means for it. At last it came to his understanding that just as the latent motion was grosser in comparison to the Absolute with which it was connected, in the same way he must also take up something grosser for the purpose, to enable him to attain the destined ideal of Reality. This led him to the conclusion that he must create in himself a form of contraction or withdrawal similar to that at the time of Pralaya. (BWS-127)

No doubt we shall reach that point {Complete Negation} in natural course at the time of Maha Pralaya, but what we strive for, is to acquire it as early as possible in order to save ourselves from the miseries of innumerable lives. Just as Maha Pralaya or complete dissolution is essential for the return of everything to the origin, similarly for our return to the point we must bring about our Pralaya (destruction) or acquire a state of complete dissolution of all things of our own making. It means we have to be free from all our belongings and assume the same naked form in which we were at the time of creation. (BWS-195,196)

Now we want to go back through downward motion to the condition from which we had come down. We use our central force at one point just as the Almighty did when He created the world by issuing forth the powers of creation from just beneath the Centre through the force of His will, in different forms and colours like the fibres of the net, to complete the creation. It was one with Him when there was no creation. He has been at His centre and shall be there when the things, which have come down, go back in Him, or to the original point called the Centre (as explained later in the book). We began to weave our own fibres of different hues and colours and we are all the time with them.

Now we want to return to our own centre. The process naturally will be to draw these things to the point of origin. We do the same thing in meditation and try to gather ourselves at one and the same point to create our pralaya, which is the state we were in when we came down. (BWS-42,43)

For further reading please see SELF DISSOLUTION, NEGATION.

The power of Prana being all pervasive, nothing is free from its influence. It is inside the food as well as outside it. We apply the push of our thought to it, which brings it to a state similar to that which causes spark by friction, though it is somewhat different and purer. That which springs up by our contact with Reality leads us towards Supreme, the power below it not being capable of the job. Human imagination has no access to it. This paves our way to the Infinite. Thus so much distance is covered so very easily. (BWS-163)

Please see RELIGION - IDOL WORSHIP.

It is a matter of greatest regret and pity that this age-old process of Yogic transmission originated and widely practiced by our ancient sages has now gone into complete oblivion in the very land of its origin, where today, only but a few might feel inclined to believe it even. Some people try to ridicule it by misinterpreting it as nothing but mesmerism or hypnotism. I have explained this point in my book Efficacy of Raja Yoga. (BWS-223)

Power of transmission is a Yogic attainment of a very high order by which a Yogi can infuse by his own will force, the Yogic energy or Godly effulgence within any one and remove anything unwanted in him or detrimental to his spiritual progress. He can exercise this power not only on those assembled around him but on those, too, who are away from him. The power can be utilized in any way at any time. One who has got command over this power can, at a glance, create temporarily or permanently, a condition of the mind which is far ahead of the existing condition of the mind of an Abhyasi and which otherwise will require a life time to be achieved. It is not only a vain assertion but also a bare fact and may at any time be practically verified by anyone who pleases to do so. Sages have often, through power of transmission changed the entire nature of a man at a mere glance. The wonderful examples of the great sages like my Master, Samartha Guru Shri Ram Chandraji Maharaj of Fatehgarh, Swami Vivekananda and others offer ample proof of it. (BWS-225)

By the grace of my master I shall try to reveal a great secret, or a mystery, which the people in general do not know. It is a great wonder when a great personality like Lord Krishna, Swami Vivekananda or my master changes the entire course of a man's life. How is this done? (SS-229)

Pranahuti is effected through the power of will which is always effective. If a trainer in spirituality exerts his will to mould the mind of the trainee it will bring effective and excellent results. (SS-230)

The worthy trainer with the power of yogic transmission weakens the lower tendencies of the mind of the trainee, and sows the seed of Divine light in the inner most core of the abhyasi’s heart. In this process the trainer uses his own will-force which has the Divine Infinite power at its back. In a way he is conscious of That and he just focuses It through the lens of his own will upon the heart of the trainee. The trainee may not feel anything at the beginning. The reason is that he is accustomed to feel only through the senses, and the Divine power is beyond senses. After some time, however, he may feel the results of such transmission, which also are in the form of subtle changes of the workings of his vital parts and of the tendencies of his mind.

A crude analogy of this process may be found in mesmerism and hypnotism whose results are contrary to those of Pranahuti. (SS-231,232)

By now the reader might have come to the obvious conclusion that the power of Pranahuti is a Divine Power working through the channel of pure mind. How is the mind purified? How does it get connected with the Divine Power? The simple answer is that these happen when the thought is linked up with God permanently. Again, how is one to link up his thought with God permanently? Many answers have been given to it. But the secret which bubbles up from the bottom of my heart is that it is my master who does it, who did it, and who is doing it. When I saw my master my heart was filled up with his light. And I started to remember him constantly as my Lord, my Master and my Soul. May all true seekers find him. Amen! (SS-233)

“The material particles can be transformed into energy.” The view is not so controversial, since matter in its super-finest state is converted into energy. Or, in other words, matter is only energy in a grosser state. It is a scientific law and, as far as I understand it, is accepted by modern science too. This is the very elementary basis of our system of Transmission. You have yourself expressed it beautifully as, “Transmission works in the conversion of matter into energy, and energy into the Ultimate”. (SS-234)

Changes in a man's being are brought about under the Sahaj Marg system in a most natural way through the process of transmission (Pranahuti). In fact, under this system the regulation of the mind is the job of the Master and not of the Abhyasi himself. When the individual mind is brought to the state of the cosmic mind, the manas assumes its real form and begins to give proper guidance. (SDG-13)

As a matter of fact the human mind is a reflection of the Kshobha which set into motion the forces of nature to bring into existence the creation. The action started in a clockwise motion; that is why we see everything round in Nature. The individual mind is thus a part of the Godly mind (Kshobha). If somehow we turn its downward trend towards the Base, it will become quite calm and peaceful. But so far as my personal experience goes, I find that it is only the help of one, of Dynamic personality that can turn it towards the Base. It is only the power and the will of such a personality that marks in this respect. (SDG-13,14)

The first and almost immediate effect of the transmission is to give peace and calmness which can hardly be expressed in words. This experience in Meditation helps to gently remind us of the source to which we must return and repeated experience strengthens the remembrance of our original home, and so loosens the bondage of the present life. As the transmission takes us to deeper and deeper levels of remembrance, our journey to the source becomes firmly established.

I pray that all of you may be granted this experience to see the Light of the day. (SDG-24)

The light which the preceptor infuses travels to the different centres and a sort of vibration is felt by the abhyasi even at the higher points. (SDG-51)

Transmission gives a new life to the sleeping condition of man, and prepares for the highest approach reserved for human beings. Not only that; it transforms the whole being, shattering all the obstacles in the way of progress. (SDG-104)

Master's support being an essential feature of Sadhana, it becomes incumbent upon the abhyasi to seek a worthy guide to lead him on, helping him by his power transmitted through the yogic process of Pranahuti. This is the only effective means for bringing about the desired result. Under Sahaj Marg the Divine grace is directed towards the abhyasi through the process of Pranahuti. As a matter of fact what Pranahuti does for the spiritual uplift of the abhyasi in the shortest possible time, independent efforts cannot do even in a full decade. Serious difficulties often arise when meditation is practiced independently in accordance with the old methods prescribed in books. Under the old system of abhyas one has to keep on struggling with the mind in order to stop its unceasing activities. The struggle continues all the time without any success in the real sense. Thus practically there is no meditation at all, and all the time is lost in mere struggling and suppressing mental modifications. In order to overcome this very great difficulty, under the Sahaj Marg system we simply connect ourselves with the power of the master whose mind has become thoroughly disciplined and regulated. His power then begins to flow into the individual, regulating his mental tendencies. Pranahuti is therefore of primary value in giving the abhyasi surest success. Our tiring labour for ages and lives can be saved only when, by God's grace, we are able to get a master capable of helping us through Pranahuti. I therefore advise you in all earnestness to seek for such a one for your guide. They are however rare but definitely they are there, and a true seeker if he is really in earnest can never fail to trace one out. (SS-188,189)

Rest assured that diseases never enter the body of the abhyasi through our process of transmission. This is my experience as well as that of my master. On the other hand it has often been experienced that some of the diseases do go out by the effect of the process of purification. (SS-229)

Please see STAGES OF PROGRESS.

Please see STAGES OF PROGRESS.

As for Prarabdha Karma, I think and see in my vision that they are in store for bhoga, as every action of body or mind produces some effect. We can attain liberation when we have cleared ourselves of all the past impressions. It is of course a tedious task. In Raja Yoga, they appear for bhoga in an almost fried up state due to abhyas and good guidance. The process of bhoga is also carried on during sleep provided the Master — the essential need in spirituality — is worthy of the task to bring these things round for bhoga in the dream. We have only to unveil ourselves through devotional practices. (SS-247,248)

Why is Prayer necessary? It is because at the time of prayer we adopt supplicant mood and becomes very near to surrender. When we cannot do surrender easily, this is the method. (SDG-52)

Prayer is the sign of devotion. It shows that we have established our relationship with the holy Divine. In prayer we try to reach up to the central point. It can be attained by resigning ourselves to the Divine will which is absolutely simple and tranquil. The most important and unfailing means of success is, therefore, prayer. (SS-244)

The most important and unfailing means of success is the prayer. It connects our link with God to whom we surrender ourselves with love and devotion. In prayer we stand before Him as a humble suppliant presenting to Him our true state and completely resigning ourselves to His will. This is the true form of prayer and as true devotees we must also feel satisfied with the Will of the Master. It is a folly to pray to God for petty worldly ends except in most exceptional cases when peace of mind is greatly disturbed for want of bare necessities. We should always pray to the supreme Master the Omnipotent and the Omniscient alone with a mind totally absorbed in love and submission to Him forgetting even ourselves altogether. This is the proper way of offering prayer, which in such a state seldom goes unrewarded. I have dealt with this point more elaborately in my book, Commentary on Ten Commandments of Sahaj Marg. (BWS-210)

The reason why prayer should be offered with a heart full of love and devotion is that one should create within himself a state of vacuity so that the flow of Divine Grace may be diverted towards him. In other words we create a space within us which attracts the direct descent of the Divine current. A poet has said, “O, thou thirsty for the Divine intoxication! Empty thy heart for the purpose, for the head of the bottle of wine bows down only over an empty cup.” Constant practice brings a man to a state in which he begins to feel himself in prayer all through. This state is acquired when an abhyasi practices in the way directed above and the Divine Grace is set into motion. When the final stage is reached he begins to dwell all through in a state of prayer even while discharging his worldly duties, and the same state prevails during all his worldly engagements without the least disturbance or interruption. “I do not ask you to detach yourself from the world but only to attend to everything with a conscious idea of the Divine (A poet’s view)”. If a person develops that state of mind he is constantly in a state of prayer, which implies he has realized his own serfdom and the Lord’s Mastership and has established a permanent link of devotion. Everyone can attain this state but only after sufficient practice. He who acquires it abides in the state of supplication permanently. He is at liberty to put up humbly before the Master anything he likes. Everyone has to assume that state at the time of prayer; then alone is the prayer accepted. This is the relationship of love which having been established in the sphere of self extends up to that of the Master. This is the link which once established is never severed. But still the final destination is far off, though the power of thought, which is enormously great, makes it easily accessible. Remembrance brings a lover close to the beloved. There is no limit to this closeness. The greater the love or affinity, the more does one advance towards Him. This relationship comes to us by inheritance. Now it is our duty to develop it as far as to secure utmost nearness to Him. The state of prayer is that of a devotee and it is strengthened by love and devotion. This constitutes the first step in the ladder which helps us to climb up to the Ultimate. All stages or states of spiritual advancement are within it.

No particular time is fixed for the prayer. One can do it when he feels inclined to it or else he should try to create a disposition for it when required. One should always pray to Him alone who is the Master in the true sense and one who is capable of being called one. I do not think it proper to pray to the slaves, i.e., to those powers which are subordinate to man and which are potentialised by him. The ravages of time have now reduced them to a consumptive state. It is also sheer folly to pray to the Great Master for worldly gains except in most special cases. Of course it is right to pray to the Master for that which is ordained. This comes under the rule of true etiquette and signifies our acceptance of Him as the Master, entrusting to Him our entire self.

Now for the form of prayer which may ensure the greatest good to everyone, I may say that one should be brought to the same state of mind which is usually developed at the time of prayer. The feeling that he as a true servant approaches the great Master in the humble capacity of an insignificant beggar must be engrossed upon his mind. He may put up everything before his Master, resigning himself completely to His will. In other words he may assume his real form after surrendering everything to the Master. He should withdraw himself from all sides and turn completely towards Him losing all worldly charms. The remembrance of everything should merge into the remembrance of One – the Ultimate, resounding all through in every particle of his being. This may be known as complete annihilation of self. If one develops in this state, in my view he should be considered as an embodiment of prayer. Every thought of his will be synonymous with that of the Master. He will never turn towards anything that is against the Divine will. His mind will always be directed towards that which is the Master’s command.

People should be exhorted to offer such a type of prayer. If one achieves and settles down in it what else remains for him to do except remembrance and that too such a one as never comes in consciousness even. Even great saints remained thirsting for it without even getting up to its brink. They remained longing for it forever. It is not an ordinary thing. One will be struck with wonder if he grasps its real significance. There is extreme simplicity, and in spite of the vibrations in it there is perfect calmness which can hardly be termed as such, and to say nothing of emotional excitations. If we call it ‘light’ it may not be correct. Similarly, it can never be called ‘darkness’. It is a state which none may perhaps like to appreciate. It is in fact the end of everything. All stages finish at this point. It is the absolute Reality – the Source of everything – the Ultimate Mark which we have finally to arrive at. What beyond……? May the Lord bestow upon you all an opportunity to be blessed with its realization. Amen. (BWS-135,136,137,138)

Pointed attention upon the Real may be taken as the essence of prayer. This is the starting point, and the removing of superfluities is the first step towards it. People may wonder why I have called it as the beginning.It is in fact a state of consciousness. Though consciousness is present at every step, yet this one is the higher and superior. I do not take up the subsequent states for it would be very difficult to grasp them, and the final phase cannot even be conceived of in any way. Oneness prevails there in full swing. Prayer comes before this state is entered into. These three stages, or two and a half as one might say – because after that ‘awareness’ is lost – may for the sake of understanding be taken as the entire space from the beginning to the end. The intermediate state is also implied in it. This, which I have termed as the beginning, is in fact the real abode. Perhaps there may be some difficulty in accepting it as the beginning or the first stage of prayer. The idea is analogous with that of child who starts learning the alphabet with a view to secure higher approaches, so that subsequently he may start tackling higher problems and deeper thoughts. That means the ideal was before him, though at the time he was entangled only in the structure of words and letters. This preliminary stage may appear to be a superfluity in comparison with its final phase. This first state exists in every man who starts prayer, but if the final point is in view it will influence the grosser thing too, and by and by he will attain a state where the main point alone will be before him and he will have his stay on it. When this preliminary state is attained one must then try to get it expanded. Expanding does not mean swelling it up like a balloon but to develop it by introducing into it the real substance or power. When it develops to the extent that grossness begins to be converted into lightness almost up to the point of extinction, then he must understand that he has entered the sphere where only the faint ghost of the idea of the subtle existence of something remains. (BWS-139,140)

Since we have accepted prayer as essential, it now becomes imperative to understand how it should be conducted. I consider the following short prayer to be essential for an abhyasi; though there may be other forms too I prefer this short one:

O Master! Thou art the real goal of human life;
we are yet but slaves of wishes,
putting bar to our advancement.
Thou art the only God and power,
to bring us up to that stage.

Before creation allround there was peace. When the world emerged into the present form the central point was already rooted deep in all the beings. This being a part of the Supreme, it turns our attention towards the Source. In prayer we try to reach up to that central point. This is however possible only when we create a similar state within. This requires practice. It can be attained by resigning ourselves to the Divine Will which is absolutely simple and tranquil. Apparently it seems to be very difficult, though in fact it is not so. It is not difficult for those who aspire for it. When a man creates in himself a strong craving for the Absolute, he is indeed in a state of prayer and it is for everyone to strive for it. Whenever a man enters into that state even for a moment, his prayer is granted but it requires continued practice to accomplish it. (BWS-144)

You will be happy to note that none of the preceptors has even the slightest touch of maya in all his Transmissions. It is only the pure wave that flows from him to the abhyasi. In my opinion such pious methods must at all cost be adhered to in order to promote piety and righteousness all over. I pray for the making of such noble personalities to work for the enlightenment of the world, and time alone shall bring the results to light. We must try heart and soul to prepare such worthy souls as may be useful and helpful to the future world. (SS-235)

Under our system, the dormant energy of the centres and sub-centres is awakened so as to enable them to function properly. When the higher centres are awakened, they begin to shed their effect upon the lower centres, and when they come in contact with the Divine, the lower ones get merged into them.

Thus the higher centres take over charge of the lower ones. The lower centres too are cleaned so as to relieve them of the grosser effect which keeps them enwrapped. That alone is the natural course, and I think no other method except that followed here can ever bring out such results. Every trainer of the institute, having firm faith in the master, can bring out such results in an instant if the abhyasi has developed capacity for it. (SS-359,360)

If the trainer lacks discipline, he is no more fit for the job. Trainers insult, if taken seriously, is my master's insult. (SS-299)

In Sahaj Marg alone the method of training weaves the requisites of spiritual fabric of the abhyasi, and so the preceptors have got very heavy work to do. I can say with authority, that without the help of the preceptors a man cannot cross the higher regions, because life has come from higher to the lower regions, in other words it is descending with its own force. Subtle force is very strong, and if an abhyasi tries to go further by his own effort, he is pushed down because he can not get at the subtle force. Up to certain centres an abhyasi can go in considerable time, but beyond that none can go by himself. The preceptor has the “knowledge of centres and the energy they contain, and he exercises the divine power coming direct to him to set everything right”.

The chief instrument of work for the preceptors is the WILL. Of course the methods are there which help the abhyasi to achieve quick and better results, and these I have already written for the preceptors. Now I have requested the preceptors of the mission to add their own experiences. The methods that preceptors follow for the abhyasis are meditation and prayers. The other necessary methods are resorted to by the preceptors themselves for the elevation of the abhyasis. (SDG-51,52)

Prejudice is the greatest evil, rather the deadliest poison to spiritual life. It keeps one confined to oneself, losing all access to a broader vision. It creates narrow-mindedness and all prospects of development and progress are lost to those who pin their souls to it. Prejudice breeds hatred towards others and it is nothing but a feeling of false self-superiority in a disguised form. If you nurture this evil, you thereby add one more link to the existing chain of egoism. Consequently you remain farther away from reality. The realization of the Limitless thus becomes an impossibility. (BWS-177)

As I could discover after a life's experience, the greatest obstruction on the path of spirituality is offered by our feelings of partiality and prejudice, which may be roughly assumed as a type of ahamkara. (SS-501)

Our present education, being dyed in the gaudy colours of Western thought, tends towards the increasing of necessities of life to an abnormal limit. All through life people go on striving for their procurement with the full force of their thought and effort. That becomes their main pursuit of life. Reverses and failures create unhappy effects upon them and spoil their mood. (SS-518)

For further reading please see EDUCATION.

If a king thinks and repeats every moment that he is a king, it means he is adding round himself more and more layers of grossness and solidity, and in that case every one would be accusing him of arrogance and vain pride. When it surpasses the limits he gets transformed into a second Ravana, who along with his many heads had one of an ass which symbolized his foolish arrogance. It is really not for the king himself but only for others to regard him as a king. On his own part he is expected to be gentle and kind and a supporter of the weak and the poor. Then alone shall he be able to command the full respect of his people. (SS-154,155)

I wonder how people begin to take even the very primary attainment as all and sufficient for them and become arrogant about it, though on the other hand they would preach a lot against pride and arrogance from their platforms. Their impractical knowledge of the scriptures may probably be responsible for it. Generally, those who undertake to coach others in spirituality before they themselves have made any practical attainment in the spiritual field are often a prey to this evil. Pride or arrogance constitutes an additional link in the existing chain of egoism. As a safeguard against this gross evil one should keep himself directly in touch with God through sincere prayer as it is prescribed in our Mission. If one neglects this elementary principle, I believe he is not the least interested in the pursuit but has taken it up only by way of recreation or amusement. (SS-285)

Pride and arrogance have therefore too be eschewed, and if one does not heed this virtue, he is swerving away from the path of duty or dharma and even of spirituality. (SS-501)

Kabir puts this idea nicely in one of his verses:

“The low-born having submitted themselves to the infinite grace of the Master have achieved emancipation, whereas the high-born being saturated with the pride of caste-superiority finally got themselves drowned”.

Everyone must therefore try to be free from this evil. (SS-155,156)

Really we are living in the world which has been spoilt by us and it can be called a prison. We imbibe the vicious thoughts, and its effect is there in this world. But in spite of the fact that we are in prison, we should be free from this idea. The accused are in jail, and the officials of the Government are also in jail. The former think that they are in prison, but the latter do not feel that they are imprisoned. If sufferings are there, nectar is also there. (SDG-105,106)

There are perhaps only a few among the masses who have ever given any serious consideration to the problem of life. Generally they take a very narrow view of it. The only problem before them is to secure a decent living, well provided with the desired comforts. In other words, to them the object of life is only to achieve the greatest possible comfort and prominence in the world. If they are able to achieve it, they think their life to be a success, otherwise not. They may, however, pass on as great men, philosophers, scientists or politicians and acquire worldwide fame and riches, but their problem of life still remains unsolved. It does not really end with death, for it is only a change of form. Our next life, whatever it may be, begins after death. Just as prior to our present life we have had numerous other lives in different forms, similarly even after our death we may have numerous other lives. The cycle of birth and death continues indefinitely. The problem before us is not to find out a solution of our present life but for all lives that we may henceforth have. In the wider sense, it covers the entire existence of soul in various forms, gross or subtle, at different times till the time of Mahapralaya (Final extinction). (BWS-187)

We should not dwell in thought that God does not exist. It is the place where we should stay, and that is the main goal of life. All of us are proceeding towards Divinity or the goal of life — some consciously and some unconsciously. They, who proceed consciously, are as if swimming in calm waters. Those who are proceeding unconsciously, are beating their hands and feet in the sand of the desert. Master, of course, is the medium between the two, and He tries to create relationship of the Abhyasi with God. When that is done, a part of His duty is over. (SDG- 103,104)

You can bring others on to the path by your prayer, devotion and pious thoughts. (SS-305,306)

It matters little if a few break off from us, because what they have gained during their brief contact will develop in the subsequent life, if not in this one. Thus our labour is by no means wasted or lost. (SS-235)

As regards your question whether all proceed towards God spontaneously or by God's will, it may suffice to say that every river joins itself with the ocean losing its own identity altogether. The ocean does not come to mix with the river. Just so do we proceed towards the origin. A time shall be when all will merge in It, and that will be the time of Maha Pralaya. We practise only to cut short our way, and thus be saved from the miseries of innumerable lives till then. (SS-246,247)

Psychology gives the picture of the things but there is no remedy for their correction. It is only the Sahaj Marg which can bring about naturalness in it. (SDG- 44)

Please see ABHYAS, PRACTICE, MEDITATION.

How is it that a man is given four punishments for a single wrong? Man is a complex being. Whenever he does a good or bad thing, the mind thinks, and the heart decides, and human organs begin their function. In both these, there has been help from mind and heart. The sense organs which functioned also remained guilty. And as this is a part of the body, the body also is responsible whenever we think of bad things we leave impressions of the bad thoughts in the atmosphere. Nature will punish for it separately. One would get bad life or hell according to the wrong he has done. He will be punished in hell to the extent to which he ought to be; the rest will have to be undergone by taking a birth in this world. Mind, which felt the action to be bad, underwent the punishment. Its effect was bad and this was the punishment to the heart. Society also hooted him out. He got hell because he had spoiled the atmosphere. The third punishment was that which the body and its associates got. Thus, all those that helped in doing wrong got punishment.

“When I saw the beloved, my mind got stirred. The fault was of the eyes, but the heart was stabbed”. (SS-433,434)

Instead of taking the fulfillment of desires as a punishment, it would be better to treat the very existence of desires as a form of punishment. (SS-435)

Please see ENTANGLEMENTS.

Please see CLEANING.

The ideal of purity held by the Hindus, in particular, is indeed very high. But now, in its degenerated state, it has gone down to such an extent that it exists merely in imagination. All the principles thereof have been quite forgotten, and bathing and washing are the only remnants left now. The principle of purity was based on the thought that the Eternal and pure Existence which we have to enter into is entirely free from all contaminations. It is perfectly pure. This highest standard of absolute purity free from all impurities (mala), distortions (vikshepa) and coverings (avarana) was taken up for the ideal. Our being is contaminated with all these and hence is far below the ideal. Thus our attention being directed towards the attainment of purity of that highest level, we began to imitate it in all outward ways, looking particularly to the cleaning of the body. The external ways adopted for the purpose began to cast their effect upon the mind and thus the internal purity too began to develop. This continued process supplemented by our firm attention upon the ideal contributed greatly to the attainment of highest purity. The process thus being accelerated, real purity began to flow in all through, and the mind began to get purified, producing good thoughts which helped us further in our pursuit. Thus we were doubly benefited. We had already resorted to means for the internal purification and now the external ways too began to help us a good deal in the work, and both combined together helped us immensely in the attainment of the objective. When both these get harmonized with each other, it becomes in itself a power which makes our path all the more smooth and we go on soaring higher and higher. Thus our feeling of purity helps us so efficiently in the attainment of the ideal. (BWS-129,130)

We have originated from Purity. The pure streams which were the cause of our coming into being had also originated from the purest Source, and for that reason the thought of purity persisted in us all through. Never can any impurity enter into them; not even the ravages of time could affect them in any way. Now because these currents had come from a very powerful source, they were permeated with absolute purity. These currents are really the result of the action of the original stir which had caused the creation and which were perfectly pure. Whatever came into existence through their medium was also perfectly pure in its original state. But the influence of time stained their purity and this was the result of our own actions and doings, as explained under Commandment 4. (BWS-163,164)

I feel like writing a puzzle: Whom does God love more? Him who has seen Him once and yet remains apart from Him! I wish to write a line or two on this. When did we part from God? When we took up the present form, the human body, leaving the Source. When we started from such a Big Source and have come down to the astral plane which is far below it, we took our abode in the cage of the elements. We should also maintain its remembrance so that we may remain within the sphere of devotion, and understand our present condition which is elemental. The place in which we now are is miles away from God with regard to Divine qualities. It means that the idea of God and man should be maintained even after Realisation. In short, do not throw away the human etiquette after Realisation. (SS-499,500)

When God feels that there is one in quest of Him, the Divine grace is set into motion to take him in. If the quest continues with a pining heart, it becomes so very forceful that the Lord himself sets out in quest of him. The intensity of eagerness together with restless impatience creates within him a vacuum for the Divine grace to flow in, establishing a connecting channel between the two. (SS-54)

Those who are a bit advanced ask a few stock questions and the same are repeated before each and every saint to show purely their ability in asking questions. One of the questions they generally ask is: why has God created the world in which there are so many miseries and troubles? At that time if they look to themselves, they would probably find an answer for themselves. This question was put to me also a number of times. Sometimes I answered with divine dynamism and sometimes in other ways. (SDG- 26)

A number of people merely ask questions pertaining to Divinity. But how to attain it, is not generally found in the minds of such people. If we go on talking about the taste of mango it will not help us unless we eat it and know for ourselves its taste. I may say here that Reality is not the field for cowards. Lion-hearted men alone can dare approach Reality and men are made so, by Sahaj Marg. (SDG-26,27)

I hold that mere questions and answers can never reveal the mysterious interior of a man. This can actually be known only through close association (satsangh) and practice (abhyas). (SS-244)The external help {for Bhogam} comes in the form of suffering caused by the wrongs done by others, against which the people generally poison their thought on account of their own ignorance. This is very improper because this action, having helped the process of purification, has in fact put you under a sense of obligation. When this is the case, the work done through an external agency, it may be any, has in other words rendered the function of a true friend. This may seem to be an uncommon approach since this basic philosophy was never taken into account before, for the reason that it came out simply in the form of an advice to take everything as coming from the Lord, so that the feelings of resentment may not arise and one may not lose nobility of character. Thus it is now quite evident that anything that comes to us for our ultimate good, may it be from any medium fills our heart with delight and promotes in us a sense of gratitude. (BWS-161)

It is better for the dervish to be on the move. You have got nowhere to stay. Your ultimate stage is only there, and before reaching it even anand bids farewell. And what would be the condition there? If it is called ignorance, even that too will part company. There is one word which does throw light upon it, and that is perfect ignorance (Ajnanata). I have called it the changeless condition. This verily is the Real veil. Spirituality has anyway dropped off. This might be called the quintessence of all labour and effort. So, dear brother, this is the very thing which people had never desired, otherwise this could have already been had. And who could wish for it when nobody had any idea of it. Thanks are due to my Guru Maharaj who has brought it to the notice of the people. Now, you may take the term “Perfect Ignorance” in the sense that it is that which exists between ‘yes and no'. This is according to Kabir. (SS-403,404)

Frequent reference to this process {Yogic Transmission}, in the present society of educated persons, has led certain religious teachers, today, to defend their inefficiency in this respect by explaining to the people that there is nothing peculiar about transmission. It generally happens, when you are in the company of a Mahatma or a saint that you are to some extent relieved of your disturbing thoughts and feel comparatively calm for a while. This they claim to be due to the effect of transmission by the Mahatma. Those who offer this explanation, mean only to deceive the public with a view to whitewash their incapacity. What they interpret as transmission is really the automatic radiation of the pious Paramanus (fine particles) from the Mahatma. It affects all those assembled there with the result that calmness prevails to some extent so long as they are there. It is only a natural process and has nothing to do with transmission. It is not only from a Mahatma or saint that such Paramanus (fine particles) radiate but also from everyone whether pious or wicked, saintly or devilish. If you are for some time with an impious or morally degraded person you find similar impious Paramanus radiating from him and affecting you, with the result that you find your thoughts flowing in the same channel for the time being. The effect of such radiation remains only for a little while and disappears when you are away from it. This is the reason why, often religious teachers are found to be making complaints of the indifference of the people to follow what they preach to them. They say that people, when they go back after hearing their Upadesh (sermons) cast off all they have heard then and there retaining nothing of it in their mind. I think it is not the people but the teacher or the Upadeshak (Preacher) who is really to be blamed for it, for he has not the capacity or power to transmit what he means to preach from the platform. Similar views are expressed in connection with Sankirtan performances.The peaceful atmosphere created on such occasions is claimed to be due to the effect of transmission. It is really the result of vibrations produced by the sound of singing in a chorus. We experience the same thing at all music parties that we attend. On such occasions our mind is mostly focuses on one and the same thing that is in our view, and we are, for the time being, unmindful of other things. In Sankirtan, as our thoughts are located on some pious idea we begin to feel the same thing in our heart automatically. It has nothing to do with transmission. (BWS-223,224,225)

A few words to review the exact position of Raja Janak as a great saint of his time. He held a high position among saints. The great rishis of the time used to send their sons and disciples to him for higher training. But all his prominence as a saint was due not only to his spiritual attainments alone but also to his being a king as well. As for his spiritual elevation he had crossed the region of Heart, attaining avyakta gati (undifferentiated state), and had just entered into the Mind region. Of all the eleven circles of the Mind region he could have, by that time, crossed only the first one, and was lingering in the sphere between the first and the second circles. (SS-378)

For further reading please see SPIRITUAL SPHERES.

Raja Yoga is the old system or science followed by the great rishis and saints to help them in realizing Self or God. It was prevalent in India long before the time of Ramayan. It was first introduced by a great rishi who lived seventy-two generations prior to Raja Dashrath of the Suryavamsh (surya or Sun dynasty). He devoted much of his time pondering a good deal to find out the real method of achieving freedom by which problems of life could easily be solved. He was swimming in the central region (as described in the book), being mostly attached to the Centre itself. His state was akin to that of the present Personality now working for the Change, as required by Nature. After pondering long over the subject, the great sage at last discovered the method which ultimately developed into what is known as Raja Yoga. When he was in close touch with the Centre he discovered the reality of the world with its cause or force in existence. He found out that the motion or stir of some power from beneath the Centre brought the present world into existence. That stirring thought is in other words called upaadaan kaaran or Kshobh. At last he arrived at the conclusion that it is the outcome of the power which is similar to, or identical with the thought power of man. Naturally he deduced that thought could bring out such results and that its power is unlimited. He then took work from the thought power which fell to our lot, and with it he started training. That is the basis of Raja Yoga or the king of yogas. The kingly thing in us is thought which ultimately develops, steering us to our goal. Sages after sages have improved and developed it as their practical experience increased. Thought ultimately takes the form of reality, and appears in naked form, so to say. This can all be verified by the persons having clairvoyant vision of a high merit. There may be different methods of teaching through this science but the governing principle remains the same. With this power or force we establish a link with God. Improvements have, at times, been made by great sages to develop it according to the needs of the time. Commentaries have been written on the subject, discussing elaborately the philosophy of yoga. But the underlying thought is the state of vision which a man must develop. Things appear in their true perspective, and their mystery is revealed to him who rows farther in his slender dugout and improves to the utmost. (BWS-25,26,27)

I may also bring home to your mind that there are different forms and practices for achieving the end. They might lead you on the path of realization to some distance, but how far, I do not propose to discuss here. I leave it to the judgement and the experience of the readers themselves. But I assure you positively that it is Raja Yoga and the Raja Yoga alone that can lead you on to your ultimate destination or the highest point of human approach where you are in perfect harmony with nature, assuming your absolute and pure form. No other form or practice can bring forth such results. It is, therefore, essential to have recourse to this science if you aim at the highest point. The help and support of a truly worthy guide is of course, the essential factor and at the same time a serious problem of the day too, but a true seeker, I assure you, shall never fail to find him. (BWS-211)

I have shown the efficacy of Raja Yoga. It is the only thing which can weave one’s destiny. It is complete in itself. Practice and anubhava only can reveal it. I do not ask you to believe me blindly, but I would most solemnly request you to practise it in right earnest and see that things are coming to your knowledge. There are other methods too to practise Raja Yoga; but I assure you this method, as given in this book, is the most benefitting. My sincere advice to the readers is to seek the adept in this science. It is very difficult to find such a person, but they are there, no doubt, in this world . (BWS-94)

There are numerous means and practices prescribed for Realisation, out of which we have to choose that which guarantees speedy success. Now what that may be let each person judge for himself. For a hint I quote below the judicious opinion of Swami Vivekananda on this point. “It is Raja Yoga alone that successfully leads a man up to the highest level of approach, and none but one having the capacity to apply his own internal powers through Pranahuti is fit for being a guide or master.”(SS-134)

One proceeds with subtlest means for silencing the ever-active tendencies of the mind. Besides, in practicing this one is always away from the idea of the body since he has fixed his attention upon the subtlest. (SS-134,135)

In Raja Yoga we generally start with meditation. There is a great underlying philosophy in it. (BWS-39)

If one is to be brought to the stage of liberation, Sahaj Marg method for it would be to divert his soul towards the Ultimate. The result shall be that he will go on developing till, by the last moment of his life, he will finally reach the destination and attain liberation. I can proclaim by the beat of the drum that none except a worthy master having at his command the power of transmission can ever bring forth such wonderful results, and that Raja Yoga alone is the path which promises sure success. But this can fall to the lot of those fortunate ones alone who are actuated by an earnest longing for liberation and are really destined for it. The various successive steps of yoga laid down in Patanjali's system are all included in the one routine process under the system of Sahaj Marg and are covered by the abhyasi without undergoing each one separately. But since that is possible only through the help of Pranahuti, I wish more and more abhyasis to come up to it and be profited thereby. (SS-370)

Our gathering, however, is somewhat different. We(human beings) are there, from where nothing comes to us by way of knowledge even about our own selves. That means, we possess that stability in a natural way, which can be described as a stance of balanced Balance. Everything has started after it. In other sense, we were there, when the Creator (Brahma), Preserver (Vishnu), and Destroyer (Mahesh) had not yet come into being. Now, what is there? Greatness! No! What is the Destination, where we have to reach? It may, preferably, be called insignificance. If we chose to designate it as such, it is an insignificance, of which we know nothing! and Greatness of a sort — viz, Similitude, where no knowledge of Similitude itself is to be found. And this, dear brethren, is the Real Essence! (SDG-39,40)

“Hazaron sal nargis apni benuri pe roti hai
Badi Mushkil se hota hai chaman men didawar paida”

“For thousands of years the eye-shaped narcissus flower weeps over its sightlessness.
One with real eyes is rarely born in the garden." (SDG-85)

God is the real Guru or Master and we get Light from Him alone. But as it is extremely difficult for a man of ordinary talents to draw inspiration from God direct, we seek the help of one of our fellow beings who has established his connection with the Almighty. He must, therefore, treat himself as the humblest servant of God, serving humanity in the name of the great Master. There will thus be no room for Ahankar and for its resultant evils, which are unfortunately too common nowadays. Reality is totally absent where these evils prevail. A Guru or teacher must, therefore, banish from his heart even the slightest feeling of greatness and superiority and consider himself as the humblest associate or a servant of humanity. (BWS-227)

In order to control our thoughts and actions we have to look to the proper working of the mind, which is never at rest even for a moment. I have often heard religious teachers railing at it in bitterest terms, ascribing all bad names to it and proclaiming it to be our worst enemy. The reason is quite plain. They think it to be the cause of all evil within us, and consequently they advise people to crush it and not to follow its biddings. But generally people find it a hard task to restrain the diverse activities of the mind, or to disregard its biddings. Their theoretical advice and lectures in this respect are, therefore, not of much avail to them and almost none of those attending their lectures has ever been able to achieve the object in a practical way. Besides the present circumstances and the environments too contribute much towards the ever-increasing activities of the individual mind. Almost everyone, today, feels his life to be a hard struggle for existence confronting acute problems of poverty, insecurity, distress and rivalry and it is almost impossible to keep himself free from its effects. The result is the constant unrest and disturbance of mind. We breathe in the same thing from the atmosphere and are consequently led away by circumstances and surroundings. Our individual mind has become the weathercock, turning its face at every blast towards the direction in which the wind blows. The real hero in the struggle is one, who braves them courageously and keeps oneself free from their effect. (BWS-201,202)

A man can be a real man only when his eye is diverted towards his inner self. Therein lies the real quest for Reality. One who adheres to it establishes his footing in the sphere from which everything descended by itself. In other words he connects his link with the main Source. The only thing which remains then is its expansion for which the prescribed abhyas is sufficient. I prescribe the easiest means, still some people do not pay much heed to it. The reason may perhaps be that they have no real craving. When craving is created(May God will it so!) the attainment of the goal becomes a question of no time. (SS-39,40)

We have now to enter into a new life, a life which is beyond this outer life of ours. We might just as well say that the real man exists behind this, the apparent man. Now since you want to enter upon the real life, you have to seek for the real man, the man behind the man, or the man beyond man. Such a personality, if he does exist, can be traced out only by the heart's eye and can be felt in every molecule and atom of the body. Though possessing a physical body, he shall in no way be attached to it and he shall be nearest to zero. His covering shall be the whole universe wherein he shall have his own play. You will find him present in the sand of the desert, as well as in the waves of the ocean. You will find his presence in the light of the sun, the moon and the stars. He shall be in existence everywhere, in hell as well as in paradise. But how to trace him out is the real problem. In fact that is the very thing which by my master's grace lies pouring on me, and which I impart to the abhyasis through transmission. I take it as a part of my duty, not expecting any return for it, though it automatically becomes due from the abhyasi in the form of rina or debt (not taking the word in its popular sense, of course). What I mean thereby is only the reaction on the part of the abhyasi. (SS-99,100)

Some persons seem to be under the impression that the practices prescribed under this system are by themselves sufficient for the attainment of the final goal, but that is not exactly so. While referring to Sadhana under Sahaj Marg I must draw attention to the real spirit of it. The abhyasi must not fix his mind upon its outer features only. Unfortunately people keep their eyes only on formal rules and methods and ignore the real spirit. Under the system, though the spiritual training is imparted through transmission, still the most important and indispensable thing remains for the abhyasi to develop in himself. It is love and devotion to supplement the abhyas. This feature was introduced into Raja Yoga by Lord Krishna in order to speed up the progress of abhyasis. (SS-37)

During our march we pass through the circles given in the ‘Reality at Dawn'. You will find the entire Universe along with these circles even in every atom, but it requires a good deal of time and anubhava to come to its proper understanding. So, we must look to the real substance and not to that which it displays. The diagram showing the lower and upper regions of heart is only an imaginary ground to come to an understanding. (SS-92)

When the idea is there, action comes as its result. If meaning is there, the words are also there. When you dilapidate all these, Reality begins to dawn, till it grows to its full length giving fruits and flowers. Merging of course is the chief thing which is bestowed upon the simple being and simple man is he who knows nothing about himself. Longing for Reality brings a person to the right path. It gives a new life to the sleeping condition of a man and him for the highest approach reserved for human beings. Not only that, it transforms the whole being, shattering all the obstacles in the way of progress. The true meaning of Realization is “Death of Death” or “End of End”. If a man is absorbed in this condition, it means the way is clear now. (SDG-153,154)

Realisation is a practical pursuit for which direct perception through practical experience is essential. The rigid rules of life generally put forth as essentials for the pursuit are hardly practicable in the normal life of man. What the world needs today is an efficient method based on scientific lines, and running in close collaboration with our normal living. Our great master, with due regard to all these difficulties and keeping in view our physical and mental disabilities and shorter span of life has, by his kind grace, offered us this easiest way which ensures greatest success in the least possible time without unnecessary toil or exertion. (SS-33,34)

In fact there is no charm in realization, no enjoyment, not even the Consciousness of peace, bliss or of realization itself. It is a static state, unbroken and unchanging. (SS-549)

Everyone wants peace. That means that realisation is not the object. In that case he will get only peace and not realisation. But if realisation is the object, peace will automatically come in its wake. We should not be only after knowing what realisation is but should try to attain it as well. (SS-539,540)

Realisation can better be defined as a state of changelessness which is a condition seldom bestowed upon man even in the course of thousands of years. But if one happens to get a master who has attained it in full, and the abhyasi too is keenly interested in and really earnest about it, it becomes quite easily attainable. But so long as there exists the feeling of `is' (existence), it is not complete realisation. It follows therefore that even bliss is a drawback. Do not be afraid of it, brother. It is such a super-fine condition that whomsoever God pleases to bless with it will be prepared to undergo the hardest pain for it rather than part with it even for a moment. I believe that may be sufficient for your understanding and satisfaction. You have gone away from this place, but you have left your memory with us. You have been a guest who, on departure from the place, took away the host as well along with himself. You must have conveyed my message to your friends; now it rests with the Master to carry it home to their hearts. (SS-344,345)

The process generally adopted for it {Realisation} is classified under three heads, karma (action), Upasana (devotion) and Gyana (knowledge), which offer common basis for all the different religions and creeds. (BWS-268)

Every religious minded man and scientific explorer is of the opinion that it is the subtlest force that is working. You can easily know it if you are away from the grossness which you have gathered round by your misguided thoughts. Now you can easily deduce that if it helps our movement towards subtleness, the method is correct. But if it tends to enlarge your self with grossness it is not only wrong but it also pulls you down, and realization becomes far distant. (SS-353)

It has been preached from almost all platforms that the Realisation of the Absolute is beyond the capacity of the common man. This mistaken notion prompted by self-styled Gurus has settled down in almost everybody's heart; and to-day they have even lost craving for higher aspirations. I wish to impress upon you that the common man has as much right and capacity to realise God as those sitting in the hierarchy of religion — rather more. What is needed is a correct and natural path followed with complete devotion. Sahaj Marg urges upon people to realise this simple truth and apply it in their routine of life. (SDG-111)

The real merit of the system will come to light if one comes forward as a true seeker for it. Hardly a few among the abhyasis exert themselves to make themselves receptive. Even then I thrust it upon them at times, but I fear I may have to carry it all with me when I leave the material form. It is necessary for every man to realise the effect of the conditions infused into him. Then alone can it be utilised for the uplift of others. There are so many conditions and so many points specified for them, and still more are being discovered. But none perhaps displays the capacity to utilise even one or two of them. I am, on the other hand, burning with an eager desire to see every abhyasi having a taste of the condition at every point. If an abhyasi partakes even a little of it he will be greatly transformed. My master too affirms that it is very difficult to find one who may be fit for the spiritual training up to that extent. (SS-372,373)

Reality is not a thing to be perceived through physical organs of sense but it can only be realized in the innermost core of the heart. We have, therefore, to go deep into it to solve our problem of life. (BWS-264)

The Reality which one aspires for is really so simple and plain that it is, for that very reason, often beyond common conception. So, for realising it we must also become simple like it. For that, it is absolutely essential that the means, which we adopt for the purpose, must also be equally simple and natural. (SS-15)

Reality is beyond force, excitement or heat. It is similar to the state which prevailed before heat came into existence. It is in fact beyond feeling or understanding. That is Reality in the true sense. (SS-373,374)

Now the same question of science comes once again. I think I have given the reply to some extent. But if you want still more we should say that we are on the path, and we have made ourselves such that we are in conformity with the Reality. Then it can be definitely said that Reality alone is in our view. Nay! we ourselves have become such. We have become the abode of the Real Knowledge. Nay! now we ourselves have become the knowledge. The remark of `X' that they are truer than the mathematical symbols can be correct when we get dissolved in it, and the very thing comes before the view which is right. Whoever goes on the path, the same thing comes before him. Now you may think that there are poetical points in it, where there is the possibility of exaggeration also. Yes, dear brother, it helps the thought to pick up by constructing its surroundings in order to show the Real Thing. I am also often obliged to take work from it. For example, I shall write a couplet:—

The lover is weak and the beloved is very delicate (tender).
Let somebody raise the veil.

Now if you ponder over the meaning of this, it will be proved that the Lover and Beloved are both inactive, which is the real condition; that is, That condition which is the Reality is expressed thus. (SS-491,492)

The Indian saints of the past have done lot of work for the good of mankind but most of them have reserved the Reality for a selected few. According to the orders of my Master I want to bring it out, and pass it on to the majority. (SDG-155)

The completion of the Bhog of all the Samskaras, formed every moment cannot ordinarily be possible during the whole life. Thus when our life comes to a close we still have a lot of samskaras in store within us. These very Samskaras become the cause of our rebirth, in order to offer us an opportunity to complete their Bhog, but unfortunately, instead of finishing them we add more than those we have exhausted. (BWS-196)

When I approached the holy feet of my great Master, I was quite blind to all these things. I put the books away thinking them to be of no use. I was interested in Him and Him alone, and nothing of the world could offer me any charm. Coming into the world again and again can never be overcome so long as one feels interested in it, and welcomes it. But an imposed physical detachment from the world is no solution for it in any way. (SS-530)

For further reading please see PROBLEM OF LIFE.

Now about reciting God's name over and over again advised by certain sages as the surest means of Liberation in the Kaliyuga, I believe that unless we merge ourselves in the vibrations produced by reciting God's name we can never be sure of getting the desired result. Some scriptures tell us that if we recite the name of God continuously for 24 hours we shall have his darshan. My mother once, long ago, did it in all earnestness but to no effect. The theory of darshan too, as popularly believed, is not at all convincing to me on the basis of my own experience and anubhava in Realisation. I too sometimes advise mental recitation of Rama, resting our thought all the while on His attribute of All-pervadingness. This process is helpful in bringing about the state of constant remembrance too. Strictly speaking we do not actually recite anything but only fix our thought on the attribute without trying to picture it in our vision. (SS-29,30)

This world is in fact a reflection of the other world. When this one is moulded properly, its effect extends on to the other world whose reflection it is, and that too will begin to get purified. This will greatly smoothen our task and help us further in the attainment of the Ideal. Our success here will lead to our success there. By the world that casts the reflection I mean the Brahmand or the Astral world where everything happens in an astral form prior to its coming to this world in material shape. In Brahmand it comes down similarly from the next higher region, and there from the still higher, and so on. Thus by proper modification of this last layer the effect is carried to each of the higher layers successively upto the very highest one which begins to get purified in the easiest and most natural way. (BWS-158,159)

Please see DESPERATE RESOLVE.

In the vast area of infinity, there are three regions namely, the Heart region, the Mind region and the Central region. I have tried to express these by a diagram of twenty three concentric circles; where, the first five circles represent the stages of maya, the next eleven circles represent stages of egoism, and the last seven circles, as rings of splendour situated in the Central region. The core is the centre itself. I have also covered these regions as a spiritual journey through thirteen principal knots or granthis and much beyond. (SS-408)

The heart region extends up to shikhar (top). After that there is the mind region which extends up to the Occipital point. There is also one superconsciousness in it, as I have hinted at in ‘Efficacy of Raja Yoga', but it is not very active.

Brahmanda begins from Ajna Chakra, to which one comes after crossing over the Pind Pradesh. Thus the chit lake lies in brahmanda and so also the point of Saraswati. I have stated in the ‘Efficacy of Raja Yoga' (second edition, page 25) that the Heart Region is extended from head to foot, and that the entire creation lies within this circle, that is up to shikhar.

My experience reveals to me that after the parabrahmanda mandal there are three more regions for which I have put down names in Persian, in accordance with the condition of each. After that there are innumerable points, each having its own specific condition. I usually take up these points one by one.

All these points are in the sahasrara (shikhar), as after shikhar the Heart region ends, and then we come to the mind region. There is also a kind of super-conscious state which I have not taken up in the ‘Efficacy of Raja Yoga' because it serves as an instrument for the Divine to work with. All other super-conscious states, appearing normally in a bud-like state, turn into full bloomed flowers when opened. But this super-conscious state has an inverted position, with its petals pointing downwards. When an abhyasi who has passed through it reaches the Central Region, this super-conscious state helps him to gain Divine powers. But that depends entirely upon God to bestow it. It is quite beyond the abhyasi to extract it. When an abhyasi enters the Central Region with complete devotion and faith in the Master, it begins to open automatically. But that is only a matter of experience. (SS-393,394)

One must be regular in the abhyas. If interest in meditation is created, half the work is done. (SS-21)

It is really the state of self-surrender in which one, as a true devotee, surrenders himself completely to the will of God, the Master, basking in the sunshine of His Grace. That is the relationship between the Master and the devotee, which is to be maintained all through because that was the only relationship that had finally brought us up to that highest level of super-consciousness. It is only here that the true character of our being is revealed. (SDG-101)

For further reading please see SELF SURRENDER.

The quest of mankind, ever since its birth, has been to worship God, to unravel the mysteries behind the outward appearances and to grasp the fundamental truth. This is the genesis of religion. The worshipper has before his eyes the eternal bliss of the paradise or some similar view, which he aims at as his final approach. There have thus arisen religions in the world with their prescribed forms and rituals, based upon the personal practical experiences of their great founders. But after the lapse of thousands of years, when the entire surroundings have changed and life has undergone a radical transformation, the same old forms and principles are being adhered to. The outer form alone now remains intact while the inner spirit is lost. The result is that the vehicle of religion has become hackneyed and it will not be wrong to say that the present-day religion has become only a relic of the past or the bones of the dead. We have really buried true religion in the grave. Only, we clap hands in the name of religion and do nothing else. The real spirit is lost and only formalities remain in its place. Outward forms and rituals are only things that remain open to view, which are followed with extreme orthodoxy and tenacity without even the least touch of reality. Our faith in reality has thus diminished to the point of extinction. It is rather twisted into forms and rituals alone. Gradually it degenerates into bigotry or prejudice, which has unfortunately become the permanent feature of the present-day religion. (BWS-175,176)

All the religions of the world have been started when we have found the necessity. Some start from the core of the Being and some out of the outer aspect. But all of them try to touch the Divinity above all religions. They prepare the masses to dive deep into the Reality. They succeed in many cases and fall short in some other ways, because the religion is for the masses and spirituality is for the selected few. Since millions adopt the religions with some views which their status of wisdom warrant, now, they burst out into branches because the people of different mentalities adopt it. At one side there is high thinking and at the other side there is gross behaviour. But these things play their own part in the spheres they have formed. Now both grossness and subtleness exist. To the subtle minds the idea of the greatest is understood and to the grosser minds only the idea of grossness is evident. Now the thinking has become gross.

They connect the grosser things with the religion and if even a lie is spoken a hundred times it becomes the truth. Similarly the same thing and their adverse belief have become the part of the subject of religion. (SDG-133,134)

Universal love, the very fundamental basis of religion having disappeared altogether, the religion, which was generally considered to be a link between man and God, has now become a barrier instead. (BWS-177)

Religion is really the signpost on way to God realisation, but you will have to pave the right way for yourself. (SDG-163)

For further reading please see DESTINATION.

Almost all religions unanimously agree that whatever happens is the result of our actions. Nobody ever suffers in contravention of this principle. When such is the case one will naturally be led to the conclusion that it is really the fate which he himself has built up. Truly speaking, we ourselves are the makers of fate. (BWS-160)

For further reading please see CAUSE AND EFFECT.

Frequent remembrance of God, though greatly helpful is not all that we need for final success in realization. We generally begin an important thing in the name of God and it is customary almost in every religion to do so. But that is only a matter of formality and has no real significance. We never dedicate the thing to God in the real sense and at heart we are in fact quite away from the idea of God. Remembrance of God thus is of no avail. The real significance of the custom is that we must remain in touch with the idea of God in all phases of our mental and physical activities. (BWS-252,253)

Our blind faith in formalities keeps us in the dark regarding the reality and unconsciously we develop within us a feeling of hatred against those who believe in other forms and rituals. There are consequently jealousies and quarrels among the followers of different religions. (BWS-176)

Regarding gods and deities, I may say that the devas die and are reborn taking up our form, while we die and become devas. It goes to mean that they too are not free from the entanglements of birth and death. Thus, worship of the devas can never lead one out of the entanglements of births and deaths. To be outspoken, I may as well say that gods are in fact at our service and not we at theirs. With due regard to this fact, let one decide for himself how far these gods can be of avail to us in our pursuit of Realisation, when they themselves are craving for it. Had the service of gods been sufficient for the purpose, one would never have looked for other means. It is therefore necessary for one thirsting for Realisation to discover proper means for quenching his thirst. (SS-333,334)

As a matter of fact gods are the various powers of Nature, set up to work out her designs. In that respect they are therefore like the different parts of a machine. The avatars too have generally induced people to worship God, and if one adheres to them he must follow their advice in the literal sense. Singing of hymns in praise of gods may promote the feeling of bhakti and may thus be useful to some extent, but they can never be helpful to you in the solution of your real problem. (SS-116)

Worship of gods and deities in various forms is a crude development of the same Sakar theory. Worship of every power of nature and even of mountains, rivers and trees is a further degradation of the same view. What a pity! Instead of worshipping the Master, we are worshipping the servants ignoring the Master entirely and we are not prepared to hear even a word against our set prejudices. The result is that today we find so many sects and creeds, each worshipping its own god or goddess in its own particular way. Evidently the goal before their eye is not even liberation but in most cases deliverance from some particular form of misery or some material gain. People are driven to such forms of worship either by the force of circumstances or through the faulty guidance of those who are themselves quite in dark in the matters of Self-realization. Lord Krishna has made it clear in the Gita that worship of gods may lead you at the most to their sphere only, which is a limited one and far below the point of liberation. They themselves have no capacity to go beyond. The approach of their devotees beyond this point is, therefore, out of question. Thus it is evident that these gods and deities are of no avail to us if we really aim at Reality. I have illustrated the point more clearly in my book Efficacy of Raja Yoga.

Mechanical form of worship, commonly adopted by those hankering after gods and goddesses to serve their worldly ends is also another absurdity. It is no worship at all. They only play the part of a labourer, so to say, and at the close they get their day's wages for the physical labour done. The solid material form of God entertained by them in the mind and worshipped with faith and devotion leads to internal grossness and if the practice continues for a long time they become more and more solid, barring their approach to Reality. The result in such cases is evident to almost every eye. (BWS-179,180,181)

Learned teachers of religion generally induce people to worship gods and deities. But that will never be the case with a practical man who has experienced things for himself. The learned have only read the books while a practical man has tasted the spirit of the books. There is thus a vast difference between them. He alone who has travelled on the path up to the final point can guide others successfully. The learned teachers are more like sign-posts by the roadside to tell you where the road leads to. This is all the purpose they can serve. It shall no doubt be very strange for one aiming at freedom from materiality to fall upon material forms and grosser concepts. Definitely the devas can never lead you up to sublimation which they themselves are lacking in. You have to end even your subtle existence, whereas by such means as referred to in the beginning you are strengthening your material existence all the more, which in other words means spiritual death. (SS-335)

Worship of deities is too commonly prevalent among the Hindus. It is done with the object of material gain or safety of the children. The female folk mostly adhere to it, because they give birth to, and bring up, children and hence their ties of affection grow stronger. Let them play their own part and we should attend to our own. (SS-28)

Ancient sages finding worship of the Immaterial Absolute, a difficult task for the masses to start with, had devised certain convenient means for their uplift. They made a start by taking up something apparent in the solid form, which the masses could easily grasp or understand. Now the things, which could be easily grasped or understood, were different for different people. For the people of the lowest standard they adopted something in the apparently solid form. For others, more elevated, some abstract form, e.g., splendour, light or any godly attribute was introduced to start with. For highly cultured minds a subtle idea of God was enough. Thus it was only for the people of the lowest standard that they had adopted the solid form such as a picture or image and that too only as a temporary measure. When they attained some progress they gave it up and embarked upon the next stage, taking up a finer form. It is just like teaching writing to a baby making her move her pen along with the prints of letters. After a little practice the process is givien up and the baby is able to write independently without the help of the prints. Thus the solid form or the image was to be adopted by the beginners for a time only, after which, they came to the next stage. Besides, the image set up for the purpose was fully charged with the spiritual force so that those sitting by, in devotion and worship, gained some of its through constant radiation. Now persons of caliber, having the power to infuse into the image the spiritual force, are rare, although the process of Pran Pratishta still continues as a matter of mere formality. The result is that the places and images thus charged thousands of years ago, have by this time, almost lost all their effect and consequently no practical gain is derived by those going there for devotion and worship. It is, however, beyond doubt that the process was introduced only for the people of the lowest standard with little brain who could not otherwise devote themselves to the Lord in any way. It is but certain that the practice, if tenaciously followed to the last, defeats its very purpose and does not provide any spiritual advantage. Saint Kabir has nicely expressed the idea in the following lines: -

"If by worshipping stone one can reach God I shall be ready to worship a mountain. But for this purpose the grinding-stone which grinds the corn to feed the world may be better."

To my view those who stick to this sort of Worship throughout their life, are wading deep through the mire of ungodliness. It is extremely difficult to extricate them out of it. In course of time after constant practice they become so firmly rooted to it that they cannot even think of getting away from it at any stage. They remain at a standstill. They do not want to get rid of the ideas they have already imbibed. Further they apply their power or thought and make them stronger and more solid. (BWS-181,182,183)

Gross type of worships of idols in the solid material shapes and rigid adherence to forms, symbols and rituals do not actuate real faith. It is pure and simple materialism which promotes prejudice, and not the true faith in the heart of those who pursue it. They believe blindly in what they are induced to, without applying their reason or judgement and are not in the least inclined even to consider any other course. I find people acknowledging the efficacy of certain other means of direct approach to Reality but still they are not prepared to follow them because, as they say, they cannot get away from the path they have already adopted. They have in fact, no faith in reality but only faith in forms and symbols which may rightly be termed as prejudice. It means that their vision has become limited and they do not want to rise high to seek Reality. Their fate is sealed and they remain in the same confined sphere forever. In fact, what keeps us down, checking us from rising higher cannot be termed as faith. (BWS-246,247)

Numerous ways are prescribed for securing Realisation, each one suited to a particular taste or mentality of the individual. A man of the lowest standard, who cannot give his mind up to meditation, may however, on account of his inner grossness, take the solid things to start with and begin worshipping images with the bhava of Almighty of course. But, unfortunately, they usually take the image itself as God, omitting altogether the idea of any higher being. A little advanced amongst them are generally considered to be those who keep in view the imaginary form similar to one they have fixed their mind upon, and who go on with the usual routine of mechanical worship of offering flowers, sandal, and incense to them in their imagination. This they call as manasic puja and consider it to be an advanced stage. As a matter of fact they are no better than those of the former type. The result in both the cases would be exactly the same, and finally they would become solid like rock. (SS-130,131)

We hear almost everybody talking in some way or the other about God, the soul and the mystery of the universe. But, if we are in quest of one who has realized God, or is acquainted with Him, we will probably find none such among them. This is the reason why there is constant feud among the representatives of different religions. They talk a good deal about God but inwardly they might be no better than a downright atheist. They acknowledge His existence in words but at heart they seem to be totally unmindful of His existence. To them the only utility of God is when they are in distress or misery. They expect Him on such occasions to attend to their call to remove their troubles. They pray to Him chiefly for the supply of their wants. It is really far from the idea of true love and devotion. (BWS-263)

Proceed towards Unknown.
Love Him who loves all.
Destination is not far off.
Remembrance is the instrument. (SDG-131)

Please see VAIRAGYA.

A devotee is concerned with nothing but Master’s close attention towards him, and his own nearness to Him. The nobleness of heart now takes another turn. When one has accepted Him as the Master he can lay before Him every wrong committed unknowingly by him, or anything that might be against the principle, in the capacity of one feeling guilty. In this way one impresses his own meekness upon the Master, who also begins to think that the wrong committed by the devotee is really pardonable since the feeling of supplication is present in his heart, for which he has presented it to the Master. There is such a tender softness in it as cannot be translated in words, and which reveals his feelings of true supplicancy. That means that the impediments present in him are removed and the weight thereof has been set aside.

He thus assumes a state of absolute purity like that of the Divine currents which are absolutely free from Mala (impurities), Vikshepa (unreal projections) and Avarana (layers of grossness). Thus it goes to mean that we acquire this state of highest purity by establishing the relationship of devotion. It also brings forth a sense of simplicity which has been pointed out as the quintessence of Nature, and which, when developed, envelops him all over so that he begins to feel himself completely merged in it. The errors, which a devotee can never be completely free from, are then reduced to a mere lifeless lump. It is probable that blunders might have been committed before establishing this relationship, but then they go on diminishing by and by till finally their very existence begins to fade away. By the effect of the strong push applied by the force of the will they get transformed into repentance. Repentance is nothing but a jerk to the thought-waves which creates to a certain extent a state of vacuum within him. The flow from above then gets diverted towards it, in order to keep up its uniformity with Nature. Thus the thing coming in helps us to wash off the previous effect. This may be taken as the true form of repentance.

The feeling of humility, which may as well be expressed as a state of supplicancy, covers within it the condition of innocence. One who attains it has in a way attained all, though apparently it may not seem to be so. In that case the mistake no longer remains a mistake, since it has washed off completely. (BWS-167,168,169)

If a man comes with repentance for his wrongs, and if he is inclined towards spirituality, he should be admitted, but he should not repeat the wrongs. If he turns his attention towards God with repentance for his sins, he will soon become pure. This includes a prayer to pardon him for his sins together with weeping etc. It is written in the Holy Quran (Hadis), “If a devotee (Banda) prays for pardon and weeps, I feel ashamed and I accept him again”. (SS-327)

For further reading please see SAFEGUARD.

Happy be the time that brought forth the present day which promises fulfilment of the Master's Mission. Every one endeavours hard for it, but only he whom God ordains is successful. But what may be the Master's Mission and the purpose at its back? The simple answer may be: When a Great Master leaves for the Brighter world, he usually appoints one of his initiated disciples as his representative to look to the betterment of his associates, for which he receives light direct from the Master himself. In fact his job is the hardest. He cannot move even an inch nor take a drop of water without the Master's permission. For even the slightest mistake, he becomes the target of the Master's great displeasure.

A controversial point arises as to why this declaration was not made by the Master during his life-time. The reason for that is already explained in the notes, which anybody can go through if he likes to do so. These together with other facts may be sufficient to satisfy the people. The events too are already throwing light on them, by themselves. Moreover it is not always essential for a Master to name his representative by the last moment of his physical existence and there are numerous instances of it. No further proof being necessary, I think what I have said above is all enough. Anyone who likes may try and test to judge things for himself. Besides this, my daily diary together with Master's occasional comment on it may also offer sufficient proof of it. The Master frequently quoted from my diary during his talks with associates and quotations from it have already appeared in the book `Shri Ram Sandesh'. All these points together with my diary notes of the 15th August 1931 (the date of Master merging into infinity) offer clear indications of my present state which everyone is quite welcome to ascertain by any possible means.

But unfortunately some interested persons with their selfish motives are trying to blacken it by misrepresenting facts in numerous different ways. I therefore place before you the details of events related with it. My present state was exposed in the last week of April 1944, and direct communion with the Master was established. Accordingly on 4th May 1944*, I started working under his direct instructions of which there is a detailed record. From that day I went on transmitting to all his associates in general, trying to check in them the growth of misdirected emotions(described by the Master as the pinching pain of a boil) which they had misunderstood as a state of ecstasy. I went on with it for some time but to my regret, I was afterwards ordered to stop, since the good results achieved thereby were attributed to the credit of others.

Dear Brethren! I have no personal motive in this matter nor do I have any desire for money or fame. All that I feel concerned with is that those connected with the Great Master be benefited and the Master's Mission be fulfilled. This shall be a source of satisfaction to us all.

You may also be surprised to note that the link of connections which existed so far is now no more, since it has been cut off under Divine directions, and another one has been established in its place which every one has necessarily to come up to.

It is therefore essential for you all to turn round — the sooner the better — towards this new link and offer me an opportunity to mend and correct your connections without which one shall remain deprived of the Master's infinite Grace. (SDG-5,6,7,8)

There are researches in the field also and my Master Samarth Guru Mahatma Shri Ram Chandraji Maharaj of Fatehgarh (U.P.) India, has remodelled the `Yoga' in a way that somehow you may come into contact with the Divine speedily. (SDG- 151)

Nowadays researches in this science are generally neglected. There are still many things to be known and solved. But you can pick up pearls only when you dive deep into the ocean. (BWS-96)

Resignation does not, however, mean that he should remain idle, doing nothing himself and depending all the time upon God, thinking that God will send him all that he requires if he so wills. God helps those who help themselves is a common saying, which is literally true. We are failing in our sacred duty if we do not exert ourselves for the discharge of our responsibilities pertaining either to this or to the next world. The only thing, which should be borne in mind, is that we work in accordance with the will of God and feel contented with the result whatever it might be. When we come up to this level we may rightly think ourselves to be true devotees of the Supreme Master, and hence on the right path leading to Reality. (BWS-263,264)

I have never seen one who, having firmly resolved to reach the ocean of bliss, might have remained short of it. When you have the proper means at your disposal, there is no reason why you cannot win. (SS-112)

The restless tendencies of the mind have gone up to an abnormal level in the present age. One may be seen worried for his scanty means, another for his growing wants, still another for his health, comfort, fame etc. Even the rich who are luckily bestowed with most of what they crave for have worries of one type or another. None perhaps might be having rest and peace in the world. Every one is faced with his own problems related mostly with his personal wants and desires, which create for him miseries and troubles. (SS-426)

The primary thing in Yoga is the proper regulation of mind, which is ever restless. It creates numerous ideas and thoughts, imparts stimulus to the senses and faculties and sets the body into action. Everything good or evil originates from the mind and it is the mind alone that governs all our feelings, emotions and impulses. (BWS-271,272)

My strong desire is that I should give people an inkling of the final state of spiritual evolution. Teachings of Sahaj Marg are of the highest because it teaches the maintenance in view of one's final goal. It is necessary for any teaching which aims at the attainment assist in the attainment of the Highest, to be of the highest order. My restlessness lies in this, that you should continue to be restless to achieve the goal of attainment of the Divine which alone can give me Real Peace. To the extent that you are restless in this manner, to that extent peace will accrue to me. If you believe and remember this that for all the service rendered by me to people, the return that comes to me is peace, then the only method for you is to remain restless. Let us get so deeply involved in the thought of 'This", that no thought arises at all of “That”. (SDG-129,130)

For further reading please see PAIN.

Another external thing necessary for the beginner is that he should practise restraint in thought, word and deed so as not to injure the feelings and prick the hearts of others. If he does not restrain himself he spoils his own heart. The reaction affects him unnoticed. (BWS-99)

Divine revelations come even now but mostly, and correctly, to those who have regained their original condition and have got the connection with the Original Source. And it always comes in the language which one knows. It strikes the mind and he becomes aware (feels) through the words which he has learnt. Swami Vivekanandaji has written that the Revelations occur mostly in poetry. It does not happen so, at least in the case of a real seeker who should not lose the Reality by getting entangled in the surroundings. Surroundings point to the Thing, which is connected with it, just like the smoke points out the fire of which it is the smoke. (SS-493,494)

This age old system of Yogic Transmission has ever been the very basis of Raja Yoga but during the later period it had almost been lost to the Hindus who were the real originators of it. It is now due to the marvellous efforts of my Master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, that this long forgotten system has been revived and brought to light. (SDG- 88)

You say that right-thinking has not yet developed in you. Do you think it will never come at all?

“Let the beauty of the dawn of the home-land have a bit of make up”. People consider you to be a scientist. It is their look out. But why should you get worried by it? Thank God they consider you to be some thing at least. As for myself, people generally consider me to be a simpleton. I too should have been offended by it because, as I see it, I am not. But in your case I find no reason for this since they mean to think of you as somewhat better or greater. So you too have no right to think like that. (SS-264,265)

Please see DEBT.

The rituals given in the Mimamsa are opposed by Shankara in his vedanta philosophy, but I have no concern with any of the above views. The rituals, no doubt, help to some extent but only in promoting Sattvik Vrittis. They may also offer preparatory grounds for spirituality. As such I have no objection if it is taken up, by the way, with every thing else co-operative to Realisation. (SS-28)

Even a little sacrifice today may count much in bringing forth the greatest results. The Divine current is already aflow. May all be up with at least as much of sacrifice as might enable them to get up to the shore of the Infinite Ocean where they might be able to breathe in the cool refreshing air of the Divine. (SS-107)

The real sacrifice is not to leave the job or office, and retire to the forest, but to lose your own self. That is what is needed in a true seeker. (SS-248)

A person can rightly be taken as the knower of the divine knowledge in true sense when he has mastered the various conditions depicted in this booklet {Towards Infinity}. He who transcends them is capable of being a guru or teacher and he who transcends beyond where one might rarely be able to reach deserves to be called a Sadguru. Further beyond there remains nothing, which is not within his comprehensive knowledge. (BWS-294,295)

Sadhana has two aspects, one the abhyas and the other the master's help. Abhyas is meant only for creating inner conditions which will be helpful to the abhyasi in attracting the flow of the Divine grace, and this involves one's self-effort. But self-effort alone is not sufficient. It must be supplemented by the master's support. (SS-187)

The final aim too must remain in sight all through to ensure final success. If we go on pursuing our practice of Sadhana without having the final aim in view, our position will be that of a traveller who travels on without any idea of a destination. The spiritual path can be discovered only when one keeps the destination ever in view. (SDG-81,82)

For the practical aspect of Sadhana too, it is essential for every one to take up the practical course of spiritual training for which we have to seek proper guidance. (WU-67)

From this outer solid state of existence we march right towards the centre passing through finer states one after the other. From gross body we come to the mind body and then to the causal body growing finer or subtler at every step and proceed on further, dealing with other coverings.

The process generally adopted for it is classified under three heads, karma (action), Upasana (devotion) and Gyana (knowledge), which offer common basis for all the different religions and creeds.The four elementary means (Sadhana Chatushtaya) adopted for the purpose are almost the same everywhere.

The first of this Sadhanas is Viveka (discrimination). We see many things in the world but when we think of their existence we find that they are changeable, i.e. they are the different forms of Maya, as we generally call them. We are thus inwardly induced to go deeper in order to trace out the cause. Our attention is thus diverted from transitory things to that which is unchanging or eternal. Worldly objects thus begin to lose their charm and we feel in a way unattached with them. This brings us to the state of Vairagya (renunciation) which is known as the second of the four Sadhans. The state of Vairagya is also brought about by certain other causes too. For example, when we are fed up with worldly objects after indulging in them to our heart's content we sometimes begin to feel an inward repulsion towards them. In such cases our attention is naturally diverted towards some nobler ideal and we feel a bit awakened to Godly thought. Secondly, when we have been deeply pricked by the treachery and faithlessness of the world we feel disgusted and inwardly averse to worldly things. Feeling of dissatisfaction and detachment also develops when we are in a state of bereavement on account of the death of some of our dear ones. But Vairagya created under such circumstances is seldom genuine or lasting. It soon disappears with the change of adverse circumstances. There is a story, which relates that a certain man wanted to see Kabirdas. When he reached his house he was informed that Kabirdas had gone with a funeral party to the cremation ground to burn the dead body of one of his deceased relations. The man proceeded to the cremation ground to see him there. But as he had never seen him before he thought it might be difficult for him to recognise Kabirdas among the party. For this purpose, he was told that he should look to the halo round everybody's face. The halo round the face of each one of the party would be found glowing as he proceeded towards the cremation ground, but would grow dimmer and dimmer and finally disappear as they returned. Only the halo round Kabir's face would remain glowing all through with equal lustre. Thus, the feeling of Vairagya actuated by such sudden causes is generally short-lived and changes with the change of circumstances. For, though the sudden shock temporarily creates a feeling of Vairagya, the seed of desires and enjoyments still lies buried deep within the heart and may sprout forth immediately when it finds a congenial atmosphere. The feeling of Vairagya in the real sense and with the lasting results can only be developed after thorough cleaning and due moderation.

Vedantins practice Vairagya in a different way. They force their imagination to believe that everything they see is Maya, hence transitory or false and conclude that reality at the bottom is Brahma. They apply their power of will to strengthen the thought so much so that they get habituated to it, causing modification in outward actions and habits only. Hence the effect is mostly merely external. It may, however, after long and continued practice possibly reflect somewhat inward. Similarly Viveka actuated by mere forcing of imagination without a touch of practicality has no sound basis. A close study of the subject will show that really Viveka and Vairagya are not the means (Sadhana) but only the result of some means (Sadhana). Viveka or Vairagya is a state of mind developed at different stages by constant practice of certain Yogic Sadhanas, e.g. remembrance, devotion or love, etc. Viveka in true sense never develops unless the senses are thoroughly purified. This happens only when mind gets properly regulated and disciplined and egoism (or Ahankar) assumes a purified state. Thus it is, that Viveka is in fact the result of practices followed in order to bring about the desired results. Now Vairagya, the second Sadhana of the Vedantists is likewise the result of Viveka. They are thus the stages of elementary attainment in Yoga and not the Sadhanas or means of attainment of the stages. In Sahaj Marg system of Yoga, Viveka and Vairagya are not treated as sadhanas but are left aside to be developed auto-matically by an aspirant during his progress. It starts from what is known as the Third Sadhana of the Vendantists, which consists of six forms of spiritual attainments known as Shat-Sampatti.The first of these Sampattis is Sham which pertains to the peaceful condition of mind leading to a state of calmness and tranquility. When we practise it Viveka and Vairagya follow automatically. Vairagya, in the sense of non-existence of things is in my opinion a very difficult process, for in it you have to take up the negative course and discard or reject everything that comes to your view. But if you take up the positive view and accept one thing only as real, sticking to it wholeheartedly, other things will naturally fall in the background and by and by, you will become unmindful of them. Consequently your attachment with them will gradually begin to disappear and you will gain Vairagya by easiest means. Thus the primary thing in Yoga is the proper regulation of mind, which is ever restless. It creates numerous ideas and thoughts, imparts stimulus to the senses and faculties and sets the body into action. Everything good or evil originates from the mind and it is the mind alone that governs all our feelings, emotions and impulses. (BWS-268,269,270,271)

We start our practice from Sham, the first of the six Sampattis of the third Sadhana of the Vedantists and devote all our attention to the proper moulding and regulation of mind, which is easily accomplished by the help of the transmitted power of a worthy Master. Control of senses and Indriyas (or Dam) follows automatically when we fix our mind on one thing and one, alone which is the Reality, ignoring all others. Generally most of the sages follow this course. A few of the sects attempt an approach to Sham through the practice of Karma (action), others through devotion or Bhakti. There are still others who set aside both of these and proceed on through the medium of Gyana (knowledge). In fact the stages of Karma, Upasana and Gyana are not different from each other but are closely inter-related and exist all together in one and the same state. For example, in Upasana, controlling of the mind is Karma, the controlled state of the mind is Upasana and its consciousness is Gyana; in Gyana the process of thinking is Karma, stay on the thought-out object is Upasana and the resultant state is Gyana, while in Karma, the resolve to act is Karma, process of bringing it into practice is Upasana and consciousness of the achievement is Gyana. Thus it is that in our system of training they are taken up all together most efficiently creating automatically the state of Viveka and Vairagya in true sense. No practice is really of any avail if it does not naturally result in Viveka and Vairagya. The real form of Viveka is that when a man begins to realize his own defects and shortcomings and the bottom of his heart feels repentant for them.

We have dealt with first two Sampattis. We now come to the third known as Uparati, which means self-withdrawal. In this state a man is free of all desires, even those pertaining to the next world. He is not charmed or attracted by anything in the world. His mind is all the time centred in one the Real. It differs from the state of Vairagya in the sense that Vairagya produces a feeling of aversion for worldly objects while Uparati is a state in which both the feelings of attraction and repulsion are absent. Vairagya is really the incomplete form of this nobler and higher state. At this stage our mind, senses and Indriyas are completely purified. We begin to feel fed up with all external things and dissociate from them thinking them not to be worthwhile paying any attention to. We are free from the effect of attachment with the world. Even the comforts of paradise have no charm to such a man, nor does he feel any attraction for salvation, liberation or other higher ideals.

The fourth Sampatti is Titiksha or the state of fortitude. At this stage a man is perfectly satisfied with what is allotted to him by God. He has no feeling for injury, insult, condemnation or appreciation.

The fifth is Shradha or faith, which is a very high attainment. It is very different from the preliminary state of artificial faith as discussed in the chapter entitled 'Faith'.

The last one is Samadhan, which is a state of self settledness to the will of the Master, without even the consciousness of it. At this stage a man is perfectly devoted to the great Master without any thought besides.

We have thus dealt with the various attainments of the third Sadhana.We now come to the last of the four Sadhanas known as Mumukshu. Little remains now to be accomplished when a man comes to this stage except to develop close association with Absolute Reality or actual merging in the state of non-entity. It is the practical phase of realization and could be achieved after earnest practice of the elementary Sadhanas under the old system of Yoga. (BWS-272,273,274,275)

The next phase of devotion now comes in, which cautions him against the repetition of the wrong. It appears in the form of repeated prayers to the great Master for granting him a state of contentment to serve as a safeguard against repetition. As we have entered the sphere in the capacity of a supplicant it becomes incumbent upon us to abide by the rules of duty, avoiding everything that is forbidden by the laws of Nature. This can be accomplished when one shortens to the greatest possible limit the distance between oneself and the Master. Hence the best method for that would be to maintain in our thought a constant feeling of His presence. (BWS-169)

For further reading please see REPENTANCE.

He {Lalaji Maharaj} introduced an improved system of Raj Yoga which later came to be known as `SAHAJ MARG'. The system now followed in the Mission presents an easy and natural path for the attainment of the Ultimate. The greatest impediment in the path is the unregulated action of the senses which have gone out of control. For this, the method of suppression or strangulation hitherto advised under older systems is not of much avail. Really it is not suppression or strangulation that solves our difficulties but the proper regulation of their actions. The Sahaj Marg does not advise those cruder methods which are hardly practicable in the routine life of man. Under the Sahaj Marg system of spiritual training the action of senses is regulated in a natural way so as to bring them to their original state, i.e. just as it was when we assumed the human form for the first time. Not only this but the lower vritties, which are working independently, are subjected to the control of higher centres of superconsciousness. Hence their perverse action is stopped and the higher centres, in their turn, come under the charge of the divine centres and in this way the whole system begins to get divinised. (SDG-10,11)

The Sahaj Marg system did not arise accidentally. It was given graciously to mankind waiting in eager expectations. The Sahaj Marg system adopts natural ways for God realisation. And to adopt them in the daily routine of life, it starts with meditation which is the chief source of inviting the Grace hidden in the bosom of God. This starting becomes the end as at the beginning of the world, the end became the beginning. (SDG-27)

The modern system of Sahaj Marg makes a diversion from the set old path in the respect that it does not take up the different steps of Ashtanga Yoga one by one separately. Under this system Asana, Pranayama, Dharana, Dhyana and Samadhi are all taken up simultaneously during the course of meditation. (BWS-275)

Under the system of Sahaj Marg the dormant energies of the Centre and sub-centres are awakened so as to enable them to function properly. When the higher centres are awakened they begin to shed their effect upon the lower centres, and when they come into contact with the Divine, the lower ones get merged in them. The higher centres thus take over charge of the lower ones. The lower centres too are cleaned so as to relieve them of the grosser effects settled on them. That alone is the proper, and the most natural course, which can bring about the highest results. (SDG-92,93)

I feel bold enough to say that besides `Sahaj Marg' there is no other Sadhana or worship which can bring forth such top level results in such a short time as in a part of a man's life. That is what Sahaj Marg stands for. (SDG-102)

The Sahaj Marg system of training is of a very high standard. It hits at the very root and proceeds from the centre to the circumference. It is a centrifugal progress and produces deep rooted and lasting effect. There are, however, teachers of the type who follow a different course, touching the surface layers of grosser Consciousness in order to paralyze the senses of the abhyasi, and thus create a state of coma. The effect thus produced, though pleasing to the abhyasi at the time, finally results in dullness of mind and loss of intelligence. Under the Sahaj Marg system, you will find the intelligence of the abhyasi growing wonderfully till it is transformed into Divine Intelligence. One can feel the gradual transformation in his being if he is sufficiently sensitive. (SS-31,32)

The main feature of the system is that we get plenty of help from the Master. Simple meditation is prescribed, which helps all along in the spiritual pursuit. Do not believe anything unless you have tested it. Sahaj Marg is an open chapter for the seekers to have their own experience to believe it. (SDG-151)

The world will be astonished if it views the system with heart's eye. Realisation has become a very easy job now. The old idea that it is very difficult is now cleared and thrashed out. The main basic of training is transmission — pranahuti — which make the task easy. It has been introduced into the system called as Sahaj Marg. (SDG-109)

The system promulgated by me is known as the Natural path of Realisation of the One, the Ultimate. Unfortunately the realisation of the Absolute has so far been thought to be the hardest job almost beyond the capacity of a common man. This mistaken notion prompted by the misplaced teachings and preachings of the so called leaders of religion, has so deeply settled down in almost every heart that the very craving for higher aspirations seems to have died out therefrom. (SS-182)

As a matter of fact the very simplicity of Nature is in itself the veil which serves as an impediment in the way of our progress. Under the Sahaj Marga system this toilsome task is accomplished very easily by the help and support of the preceptor, through the Yogic process of Pranahuti or transmission. Yoga begins to settle down when the impressions caused by our thoughts and actions begin to be wiped off from our mind. The Sahaj Marga proceeds on with it from the very beginning. (SDG-183)

Under Sahaj Marg system of training we start from dhyan, the seventh step of Patanjali yoga, fixing our mind on one point in order to practise meditation. The previous steps are not taken up separately but they automatically come into practice as we proceed on with meditation. Thus much of our time and labour are saved. (WU-48)

In our SAHAJ MARG system a teacher takes out the hurdles in the progress of the seeker and side by side imparts the divine effulgence in him, which if abhyasi does it himself takes hundreds of years and often fails to clean his system. We start with the meditation upon heart, taking the object of meditation as subtle as possible. Sri Ramanujachari has forbidden meditation on concrete object on the basis of ancient authority. (SDG-148)

We should do our duty to uplift the mankind not minding whether they are doing their duty towards us properly. I believe that it is the highest moral which we should achieve though with some troubles and sacrifices on our part. This is a part of saintliness. (SDG-152)

Please see LIBERATION.

Please see SADHANA CHATUSHTAYA.

Meditation in due course leads us to concentration or the state of Samadhi. Thus we naturally proceed to Samadhi,which is the final step of Yoga.

You asked me about Nirvikalpa Samadhi. It is of course a yogic attainment, but it will not solve your problem. It can bring you to a state of salvation but liberation is something else, as given in `Reality at Dawn'. When you become extremely subtle(sukshma), akin to God, then only can you think yourself fit for liberation. We strive for that in our abhyas.

Suppose you attain nirvikalpa samadhi, even then kalpana remains in some form or the other. Besides, the state of inertness acquired cannot continue constantly, as we have to attend to our duties too. But suppose we do not mind them, even then the preservation of the body (one of our sacred duties) still remains; and it is indispensable too for the attainment of perfection. If the same condition prevails constantly, we cannot evidently be mindful of it. (SS-248,249)

The real state of samadhi is that in which we remain attached with Reality pure and simple every moment, no matter if we are busy all the time with our worldly work and duties. It is known as sahaj samadhi, one of the highest attainments, and the very basis of nirvana. Its merits cannot be described in words but it can be realised by one who abides in it. It is not so easy as its name denotes. It was highly spoken of by Saint Kabir, and it is the thing worth gaining. (SS-249)

There are three forms of Samadhi or the stages of concentration. The first of these is wherein a man feels lost or drowned. His senses, feelings and emotions are temporarily suspended in a way that they seem apparently dead for the time being. He resembles a man in a dead slumber, unconscious of everything. The second form is, in which a man though deeply concentrated on a point, does not feel actually drowned in it. It may be described as a state of consciousness within an unconscious state. Apparently he is not conscious of anything but still consciousness is present within, though only in a shadowy form. A man walks along road thinking deeply over some problem. He is so absorbed in it that he is unconscious of anything else nor does he see anything in the way, nor hear the sounds of voices near about. He goes on in an unconscious state of mind. But still he does not collide with a tree by the roadside, nor is he knocked down by a car coming that way. In this state of unconsciousness he unknowingly attends to these necessities and acts as occasion demands. He has no consciousness of the actions. It is consciousness in an unconscious state. In this state of mind the consciousness of other things appears to be in a sleeping state and creates little impression. The third form is the Sahaj Samadhi. This is the finest type of concentration. In this state a man is busy with his work, his mind being absorbed in it, but in the innermost core of his heart he is still settled on the real thing. With his conscious mind he is busy with the external work while at the same time his subconscious mind is busy with Divine thoughts. He is all the while in a state of Samadhi although apparently he is busy with worldly work. This is the highest form of Samadhi and little remains to be done after a man has entered this state permanently. (BWS-275,276)

Please see MEDITATION - HEART.

The great sage Patanjali has described the method of control (samyama) in his book, which he considers as the greatest weapon possessed by a yogi. By the help of this, through spiritual power, a yogi can obtain the knowledge of everything and every condition inside his body. He can see the entire machinery working inside the body. A complete picture of any portion of the body appears within his sight. And whichever power he wishes to utilise at any place he can do so. Any matter or thing, howsoever minute, cannot remain hidden from his sight. The method of seeing is this: whichever place the Yogi wishes to have the knowledge about he takes it out through his will power and spreads its full effect in the atmosphere. Then he watches it closely in detail. In this manner he obtains a full picture of whatever he wants to see, and this takes very little time also. Of course, the seeing and understanding of its effect does take some time. (SS-386,387)

All things being subject to external influences are affected by the rays of the sun in accordance with their capacity. The heat produced by external causes begins to exhaust itself after some time and the real comfort comes only when it gets completely exhausted. Take the case of the summer season. When the effect of the external heat which reduces after some time is thoroughly removed, some comfort or ease is definitely felt and experienced. Now the time when the external heat begins to subside, yielding place for the cooler effect to settle in, or the meeting point of the two is known as Sandhi-gati and this, in the opinion of the mahatmas, is our duty to perform Sandhya and Upasana (worship). This is the time of the advent of that which is opposed to heat and it can be that alone which existed prior to the generation of heat at the time of creation and which is in close conformity with Nature, or in other words the very image of the ultimate state we have finally to arrive at. Thus the point we start from is the very point, which corresponds closely with the Destination.

Importance is also given to Sandhya at the time of noon (Tam). But in that case the power is utilized in a different way. The sun’s rays are quite direct at the time causing greater heat. Nature’s eternal heat which proceeds from the origin is also attached with it. Thus indirectly we connect ourselves with the Ultimate Power through the medium of the material heat and secure closeness to it. This continues till the time when the heat begins to subside and we draw the fullest benefit thereof. Now the time that follows will enable us to have a taste of the condition which comes next, helping us to acquire still further closeness. The sages have therefore advised Sandhya at noontime too. The reason is that by continuous influence the sun’s rays get connected with the plane wherefrom they have originated and which is next to the Ultimate. Since the rays of the sun are closest to the perpendicular at noon the effect brought about by them is more direct owing to the nearness. The heat which seems to be coming from the sun is in fact the heat of the particles. Thus if we meditate at noon our thought gets unconsciously attached with the Centre or the Ultimate. Putting it in a different way, I may say that in order to solve a problem we often assume the answer first. Similarly in order to solve the problem of life we assume the very real thing first, however hazy it may be to our view, because on arriving at the last phase the cognizance of the previous ones is often lost. In this way we utilize that excessive heat to our best advantage. But since the material heat at the time is also great we do not treat Sandhya at noon to be compulsory in our system. During the time that follows, the heat of the sun begins gradually to subside. In other words, we begin to advance towards coolness till we reach the point where both the heat and coolness are at par and this is the evening time which is fixed for the practice of Sandhya. It helps us to derive the full benefit of the time getting more closely attached with the coolness of the hour. As the time advances further we go on getting closer and closer to greater coolness. Finally we reach the point where we are closest to it and that is the time of dawn. The sun’s rays have their least influence at that time. It is a scientific principle upon which the division of the timings for puja and Sandhya is based in accordance with the natural effect of the time. (BWS-120,121,122)

Performing of Sandhya before sunrise is stressed upon for the reason that the external heat and other influences, which have been driven out of the body, may not creep in again by the effect of the sun which would prevent our deriving the best advantage of the time. (BWS-125)

If, however, he attempts to meditate for a while, breathlessness will follow, since he is swimming in the sphere where there is no density. At this stage they say that self is realised; but that is a wrong impression because there one knows what he is, and this is what they lay so much stress upon. What happens at the stage is that the cells of the body begin to get transformed into energy and then finally into its ultimate. There is no charm, no attraction and no anandam (in the popular sense of the word). It is a tasteless state, unchanging and constant. It can more appropriately be described as ‘sang-e-benamak' — a lump of salt stone from which saltishness has been taken away. (SS-358)

Another form of worship commonly thought to be more advanced, is to sing or recite in chorus, lines in praise of the god or goddess they worship. People assemble together in parties and at late hours in the night, sing in chorus at the top of their voice disturbing the calm atmosphere of the night. They think that they are thereby discharging a pious duty of injecting, as they say, into the ears of as many as they can, the sacred name of God. Not only this, they sometimes even make use of microphone to broadcast the sound. They are totally unmindful of the discomfort or inconvenience it might cause to persons who may possibly be in need of quiet repose after their day's tiring labour or illness. It may at the same time be offering serious disturbance to those who practise meditation in the calm hours of the night. Moreover, the practice, as generally followed today, is of no great utility in our spiritual progress and consequently no substantial gain is derived there from. The chanting of the Sankirtanists may be compared more appropriately to the groans of a sick man, which only offer him a temporary consolation but do not actually relieve him of the pain. So these chantings are of no avail to them except that they are charmed by the effect of the sweet melody, which helps to draw their thoughts for the time being to the ideal in view. Now whatever we think or contemplate, produces vibrations within. When these vibrations multiply, they create power which gushes out with the sound. The vibrations carry with them the effect of thoughts and feelings of individuals. So the pious effect of the pure minds in the company is likely to be spoiled by the evil effect of impious minds. The undesirable element must, therefore, be kept away if full advantage is to be derived from these performances. Such was the practice followed by Chaitanya Mahaprabhu who held Sankirtans (congregational chants) with the party consisting only of those thoroughly known to him for goodness and piety. The performance was, therefore, conducted behind closed doors and no outsider was allowed in. Sankirtan (congregational chant) in fact, does not offer means of preliminary advancement but is rather helpful only to some extent after sufficient advancement. It is most effective only when conducted in a congenial atmosphere overflowing with pious thoughts. It may also serve as a recreative change after serious mental practices. (BWS-184,185)

Please see RADIATION.

Let us now consider for a while how one makes or mars himself. The world is composed of the finest Paramanus (Sub-atomic particles) which are dense and dark, but in between there exists a faint glow also. That confirms the idea of the presence of both Purusha and Prakriti side by side. The wise and the prudent, inclined towards Divinity, take into view the brighter portion and get profited by it. On the other hand those held up by the charms for material objects get themselves linked with the darker Paramanus and go on contacting the grosser effects thereof, which get solidified by the effect of their continued thinking. Thoughts create impressions which go on growing stronger, forming coverings. They offer a fertile ground for the Mayavic effect to settle in. The effect thus cast upon the particles of the body, being thereby focussed on the membrane, is reflected upon the centre of the brain. This leads to the formation of Sanskaras which having deepened make him easily susceptible, making his mind all the more rigidly adhere to environment and association which tend to support his evil tendencies. Thus he goes on from bad to worse. At this stage, it may only be the power of the Master that can save him and help in the transformation of his darkened inner state. (SDG-3,4)

For further reading please see IMPRESSIONS.

The language of Sanskrit is said to be more natural. The reason is that it was the beginning. And, in order to converse and to understand mutually, they moved the tongue in accordance with what they felt. If you deeply ponder over the alphabet of Sanskrit you shall find the rise and fall in it in the form of natural vibration. And in that language, they have written by feeling every vibration: and they started to call it Sanskrit (Divine). Revelation has come to them in no particular language. (SS-493)

Please see LAYA.

The case of Sati which occurred recently in the district of Sitapur has created in me some interest to ponder over it, in order to discover the state of her mind at the time. It is evident that she was inspired by the intense love which she bore for her husband, so much so that she could not bear the separation and preferred to burn herself on the funeral pyre of her deceased husband. When I compare her love for her husband with mine for my Lord, the master, I feel something like diffidence. So far as I understand it, this action of hers was actuated by an eager desire to remain close to her husband ever after. If the only purpose of a sati is to maintain a perpetual connection with her husband, I think she may well be compared to a true disciple who also likes to maintain his link with the master after he has given up his material form. Will not such a devoted disciple be at par with a sati?

Now, let us for a while consider the theory of purusha and prakriti as the positive and negative forces of Nature. A woman as a female represents prakriti or the negative while man as a male represents purusha or the positive. A disciple is absorbed in the thought of the master who is presumably the positive. For that, he must necessarily make himself negative. Taking into account the two terms mathematically, the former refers to going above the base or Zero, while the latter refers to going below. Let the present state of man be the starting point or the base. Negation, therefore, means going below or giving up, or in other words, becoming poor and destitute of all which constituted his apparent being, i.e. materiality. Will that not count as an advance towards that which is presumed to be Reality? If so, that means one proceeding towards negation gets gradually transformed as positive. This may lead one to the conclusion that a female (or a sati ) will thus be transformed into a male. In the strict spiritual sense, the positive refers to that which is devoid of the sense of masculinity. In that case it may then be parallel to feminity. But it is not that also, since feminity is linked with negation and we ourselves have become negative. Thus he is not female as well. What then? In its real sense it is neither positive nor negative but beyond both. I have tried to express it as follows:

When the drop merges with the Ocean It becomes itself transformed as ocean.

That is the final extent of love so far as spirituality is concerned. When a man attaches himself firmly to one who is neither male nor female, he himself finally becomes like that. Now a sati 's conception of her husband as a man and her intense love for him in that capacity keeps her rigidly confined to that conception, and her approach to liberation is barred. In the same way, if a disciple does not fix his thought upon the non-positive and non-negative conception of the Guru, he can never achieve the final goal.

I believe that a sati at her highest pitch secures control of the elements required for the composition of the human frame. This is because her thought ever remains focussed on the body and does not go beyond. But if her husband happens to be one who has secured a higher approach, she would automatically be pulled up beyond up to the level of his approach. This is my view. I do not know what the Shastras say about it. As for myself, I am fully convinced that if the guru is not himself up to the highest pitch of spiritual elevation, his disciple shall definitely remain short of the mark, unless he establishes his connection direct with the Supreme. That may perhaps be the reason why preference is given to direct love with the Supreme.

It may however be surprising to find that in spite of her meritorious love, devotion and sacrifice for her husband, a sati -lady has no access up to liberation. The only reason in my opinion is that she naturally takes him as husband and supporter, in the capacity of a human being. On the other hand if her husband had been away from the idea of his own being, which is most rarely the case, she would automatically have gone up above that baser conception. Thus, in a way, her husband may be held responsible for her non-attainment of liberation. (SS-320,321,322,323,324)

There are several persons who did not want to test the efficacy of our Sahaj Marg system — the remodelled system of Raj Yoga because they are satisfied with what they do. Due to their habits they feel satisfaction in the worship they do out of their avowed method. They take it to be the spiritual improvement which is really not there. They take satisfaction as the mark of peace. But satisfaction relates to the senses of grosser type while peace is close to the soul. If this worship is neglected for a day they feel restless. But if the peace be there, there is no question of restlessness. (SDG-115,116)

People have developed such a state of torpidity that they are neither prone to hear nor perceive anything in this connection. They have lost sight of the true Reality which is beyond both light and darkness. This is what has been shown in the emblem of the Mission and which is in a true sense the real state of man’s perfection, from which no decline or fall is possible. This is a very delicate point of philosophy. The saints have generally called this state – of neither light nor darkness – as Satpad which is not correct, for this state is much beyond that. That is in fact the reflection of the Reality which in itself is still beyond. This may be astonishing to most of the readers but I have written this only for those who are well advanced in spirituality and who have thorough knowledge of this science. It can only be experienced in a practical way and is not to be found within the bounds of religion. It is an entirely different path. It is itself a science for which one may not be well fitted unless he develops the capacity to perceive Nature with his inner eyes. Till then he can have no approach to its fringe even, not to speak of knowing or understanding it. Religion helps one only to understand that there is something more in Nature for him to perceive. But for picking up the pearls one must oneself dive deep into the ocean. In fact, the very simplicity, purity and innocence of the Reality have become a veil to it. (BWS-124,125)

Most of the scholarly saints have tried to define the state of realisation in numerous odd ways, but to me it appears that if it can be defined it is not realisation. It is really a dumb state which is beyond expression. Feeling or observing luminosity within or without is not realisation at all. During the early period of my abhyas I often witnessed and felt luminosity. But that not being the goal, I proceeded on under the watchful support of my master from ‘Light to gray' as Dr. K. C. Varadachari rightly puts it (for our system). It is not in fact Light in the sense of luminosity that we are finally proceeding to but to that goal where there is neither darkness nor light, as the emblem of our institute indicates. What that can possibly be is beyond words. (SS-356,357)

I find people hankering after seeing the light in their heart, but that is to no purpose at all, for that light is far heavier than the real bliss one craves for. An abhyasi should not try to see the light, but to suppose that it is there. I may say that it is so much repelling to me that I try to be away from it. Light is in fact only a shadow of Reality, and not Reality itself. We have to gain true Reality, of which light is only material exposition. It is felt during the course of abhyas but we ignore it as superfluous. In fact we have finally to arrive there where there is neither light nor darkness. (SS-112)

Yet there remains one thing to be brought to light. It is that at every knot the state of identicality following the merging is not in fact the final phase of the condition at the point. This state of identicality too merges again into another finer state known as sayujyata (i.e., close conformity). When that has been attained, then alone can the knowledge gained be deemed as complete. Now this closeness or sayujyata having been attained we proceed on further for higher knowledge. (BWS-316)

Even scoldings are endured in love but, dear brother, there is a strange sweetness in those scoldings. And those scoldings can come only under intoxication of love. Such a one will never be of loose and low morals. I shall write a famous verse of Surdas which he has uttered in the love of Krishna: ‘You are getting out of the grip of my hand, thinking me to be weak; but I shall consider you really a man if you can get out of my heart'. He said this when he had fallen into a well as he was blind, and Krishnaji Maharaj had got him out. Then he had gripped the hand of Krishna saying that he would not let him go. But Krishna ran away, getting out of his grip.

All commit mistakes, and it is the nature of human beings to err. And, dear brother my master had said to me, ‘I shall forgive all the mistakes of others but not a single one of yours'. I was, no doubt, pleased that this special treatment is due to his special love. A story goes:

Majnu smeared his body with ashes and took to begging due to the separation from his beloved Laila. Laila used to distribute bread to the poor every Thursday. Her real intention was that Majnu too should come to her with his begging bowl. She would break away his bowl instead of giving him the bread. And Majnu would get intoxicated with the treatment, and would dance with ecstatic joy. The people asked him, “Friend, what a fool you are! She gives bread to all others but breaks your bowl, and you dance in mad love”. He replied: “This treatment is for me alone, and this is the specialty of her love”. (SS-440,441,442)

India has achieved political freedom but self-independence or the freedom of soul is still wanting. The main obstacle is the want of capacity for a broader vision and freethinking. The whole atmosphere is surcharged with prejudice and rivalry. The entire structure of society and culture rests on the same foundation. Sectional jealousies are the main cause of the downfall of our civilisation. There are, at present, no less than 3000 castes in India, each forming a distinct unit. These castes were originally the different guilds of workers and artisans organised in order to solve the question of division of labour. But today each guild tries to cut itself off from the rest of the community forming a separate independent unit, harbouring feelings of hatred and jealousies towards the other. The whole society is thus proceeding towards disintegration. The time is now at hand when this evil shall soon cease to exist. Nature is at work to put an end to this evil. The scythe of the time is unsparing. Let this serve as a warning to the ardent supporters and advocates of the caste prejudice. They cannot escape the consequences unless they mend in time. The will of God must have its course. (BWS-176,177)

All the religions in the world have prescribed one way or the other for the realisation of God — the Immaterial Absolute. They have also given higher ideals of life and most of the people have begun to follow them. As the time went on they began to peep into other sides as well, because the scythe of time brought about these changes in them. The environments of the living world began to attract them and the necessities of life compelled them to take the other course. Arts and crafts also developed and deities of different sorts were carved out by the artists under the name of different gods and people worshipped them. (SDG-114)

Our intensity of devotion now forces our way into it.

Now the tone of spiritual experiences is further changed. We feel considerably relieved of the previous denser effect. A clearer view of Reality now begins to dawn. Lightness develops to the extent of simplicity all through, though perfect purity is yet far off. This condition comes in about the end of the second knot. Here we feel glimpses of soul and our experiences at the point are of similar nature. For this reason it is known as the seat of atman. Cleanliness and simplicity are the characteristic features of this state. A feeling of moderation is also experienced to a certain extent. There are innumerable sub-points, the detailed description of which is not of much consequence and their difference is beyond words to explain. In short now the blissful conditions of the sphere of the soul are being unveiled unto us. We get acquainted with characteristic features of the region and by continued meditation we secure our merging into it. The first covering is now removed and we begin to sense the fragrance of the Soul and similar visions appear within and without. Unless we have attained full realisation of this state we cannot claim to have acquired knowledge at all. If we try to develop it by the force of concentration it will only be sham. The extraordinary mental visions will no doubt come to view but since they have resulted from the exercise of thought-power they will only serve as a bondage to keep us ensnared so tightly that it shall almost be impossible to extricate ourselves from it. A true aspirant is he who adopts the right course and the right procedure from the beginning to the end.

This second knot covers the entire sphere of the soul. It comprises innumerable sub-points appearing in the form of layers, settled round one after the other and which we have all to get over in order to emerge out of the region. Anyhow we now exert ourselves to get out and arrive at the next stage by the help of the divine grace. Now our entry into the next sphere of divine enlightenment justifies our claim to have become jnani or knower up to that extent. (BWS-311,312,313)

Now what sort of man should a seeker be, is the next question. He should be one who is blind to the charms of the world, is inspired with one object and one purpose, and thinking all the while of that alone which may be helpful to him in the attainment of the ideal. Such a seeker shall never fail to seek out a master worthy of the job. Such a seeker can never be led away by the flow of irrelevant thought. He remains firm on the right path holding fast to his Sadhana. He is prompted by an intense longing and always remains in search of better means to speed up his progress. His own internal light helps him a great deal on the path. This is the key to success which has been so much stressed upon by sages. In short, all that is required for sure success is intense longing, together with proper means and earnest endeavours. (SS-167,168)

In the present age there are a few who are true seekers, even of liberation, for people generally do not think the aim worthwhile in comparison with the charming attractions of material wealth and prosperity. (SS-171)

True seekers in the real sense of the word are rarely traceable, though some of them exert vigorously to create in themselves a state of mind which might seem to promise highest ascent. (SS-372)

It remains for you to play the part of a true seeker and adopt means helpful in attaining the goal. (SS-249,250)

What is the Self? It is the gross state produced by the charge of the mind. If I may be more vivid for the common understanding I can say that “self becomes the individual force with its separate entity”. If we are in the hands of a real Master, all the things necessary for `man to be called man' gradually come out of themselves. Really speaking, in our system, the methods are for the preceptors to introduce Divinity into the abhyasi who is in a sleeping state. Remembrance on the part of the abhyasi helps a lot. (SDG-54)

Self-dissolution is the only way for securing complete success. One must go on persistently with it. Love and devotion are of course the essential features thereof. One, having dissolved one's own self, embarks upon an eternal existence, the real life worth having and the very object of life. This is attainable more easily during the life time of the master because his power remains aflow all the time during his life. After that, as they say, “It is not the calibre of every moth to burn itself in a dead flame.”(sokhtan bar shamaa kushta, are har parvana nesta). (SS-220,221)

For further reading please see PRALAYA, NEGATION.

By self-effort people sometimes do proceed up to some distant limit as well but definitely they take a very long time and the danger of being caught within the whirls persists throughout. In the same way there are numerous sub-points and at each of them the states of merging and identicality repeat themselves. (BWS-308)

What Reality can possibly be is very difficult to describe in words. For the sake of understanding we may call it as the end of all spiritual stages though it may be only the beginning of Reality. Further that too disappears and its memory also recedes to the background. Then we reach the plane where our swimming goes on infinitely. To him who might be eager to have experience of that Infinite plane, I may say that he must step into it after brushing aside all the effects of feelings.

All that I have said above may be very difficult to achieve by one's selfeffort alone. The reason is that as we go higher and higher the force of Nature becomes subtler and subtler; and the subtler the force, the more powerful it is. Hence the ascent by selfeffort becomes very difficult. At this stage the help and support of a worthy guide, who might push the abhyasi up by his own force, is absolutely essential. But still in my view in spite of being pushed up by the Master's force, the risk of slipping down again does persist, unless the Master's power is applied to support his stay there. Having given one of my associates a lift beyond the fourth stage of Brahmanda Mandal, I once made a practical examination of things by entering into the condition myself and I found out that it required a period of a thousand years to go up to the next stage by one's selfeffort, and for further movement, five thousand! Since the spiritual stages are innumerable, the time required to traverse them is also incalculable. It is the power of Pranahuti alone that can curtail this duration and enable the course of thousands of years to be covered within the span of one life. (SDG-80,81)

I have touched on only a few essential points, and at every step I have emphasized the importance of Pranahuti or Transmission. The reason is that so far I have never come across a better or more effective way of progress. It is because the superior power of the Master combined with our own self-effort redoubles the force of progress. Besides in this way the over consciousness of self-effort remains subdued and never promotes the feeling of ahamkar or pride which often comes into the followers of grosser mechanical ways. Now since times are changing, as I have hinted at in `Efficacy of Raj Yoga', only such means as introduced by our Revered Master Mahatma Ram Chandraji shall be in vogue throughout the world. (SDG-83,84)

The purpose for which I have taken up this point is to clear the wrong impression held by certain people that it is possible for one to conduct one's spiritual training by oneself. That may be possible only to a certain limited extent, and that too when one is gifted with special capabilities. Beyond that it is quite impossible and impracticable. The only solution can therefore be to seek the help of one of the fellow beings who is really capable. (SS-196)

We practise Bhakti or devotion in order to achieve communion with the Supreme Master. We look upon Him with faith and reverence. By degrees we become so closely intimate to Him that every other object loses prominence in our eyes. This is submission to the will of the Master, or in other words, the beginning of self-surrender. It goes on developing, as our faith grows stronger. It brings us to a stationary condition stopping the oscillations of the mind. In due course we begin to feel ourselves overpowered by some great force, which drives our mind away from everything else. We become free of the unwanted activities sticking all the time to the right functioning of the organs (the Indriyas). Self-surrender is nothing but a state of complete resignation to the will of the Master, with total disregard of self. A permanent stay in this condition leads to the beginning of the state of negation. When we surrender ourselves to the great Master we begin to attract a constant flow of the highest Divine force from Him. In this state a man thinks or does only that which is his Master's will. He feels nothing in the world to be his belonging but everything as a sacred trust from the Master and he does everything, thinking it to be his Master's bidding. His will becomes completely subservient to the will of the Master. A beautiful example of surrender is presented to us by Bharata, the son of Dasharatha, when he went to the forest along with the people of Ayodhya to induce his brother Rama to return. In reply to the entreaties of the people Rama gravely replied that he would be quite willing to return to the capital provided Bharat asked him to do so. All eyes were turned towards Bharata, who was himself there to induce him to return. But he calmly replied, "It is not for me to command but only to follow."

The Bhagavad Gita, too, deals with the state of surrender. It is not an ordinary thing to be achieved easily. It begins after complete negation of all senses and faculties for which we proceed by elementary rules of devotion. We submit to our master, thinking him to be a super-human being. We love him with faith and reverence trying by all means to attract his attention and favour. For this purpose we connect our link with him in the light of the worldly relationship only for the sake of facility. We think of him as father, brother, master or beloved. The process, if taken up in right earnest, is greatly helpful to a disciple. The strong link of attraction thus established leads him to a state of devotion and surrender. (BWS-258,259)

The abhyasi meditates on the heart as I have already said, but there must be yielding attitude towards the master. If there is anything difficult in the path of righteousness, it is surrender, if taken up directly(that ensures the result). People usually surrender verbally alone by going to the temple and bowing to the idol. It is not surrender at all. Actually, it is a sort of state when one feels like a child going to the lap of his mother even if a tiger attacks him. He does not know whether his mother can save him from the tiger. The Best way of surrender which I have stated is to “Feel Dependence Upon God”. Before it as already said there must be yielding attitude to a really capable Master. By doing surrender we generally know “I am doing it”. So we proceed with the “I” which should be shaken off. In this way “Self” develops but not surrender. Surrender is really the outcome of Bhakti (Devotion) if it is done in the real sense. Real Bhakti is the inner attachment with the Being. Of course Bhakti (devotion and love) is the chief instrument and the highest type of Bhakti is that when an abhyasi “May not feel what he loves and for what he is loving”. There are such instances in the scriptures also relating to Lord Krishna. The consciousness of separate entity not only bars the spirit of surrender but sometimes produces altogether different results from those desired. If a tiger feels he is a tiger, he will pounce upon his own cubs. If a man thinks himself to be a man he will torment others like a demon. How do we know that our Surrender is complete? It is when we begin to know that the abhyasi is surrendering naturally to all humanity. When surrender is perfect the idea of surrender itself is gone, and it becomes completely natural. “To acquire naturalness should be the main care of the abhyasi”. Surrender and cooperation are twin sisters. (SDG-49,50,51)

One thing more: To effect the surrender of heart in the easiest way, only an act of will is required. But the lighter and finer the will, the more effective shall be its working. An act of will lying in the form of a seed, of an insignificant volume in the deeper cores of consciousness, shall soon develop into a full fledged tree stretching its branches all over.

Finally the adoption of the method is sure to bring in an attitude of renunciation from the very first day. A courageous start is all that is needed for the purpose. May the true seeker see the light and wake up to the call of his real Self. (SDG-138)

We have set up a tiny creation of our own, in the form of our individual material existence, having layers after layers of grossness and opacity. What is now to be done is to shatter off those layers of opacity one by one and assume the absolute state as we had at the time of creation. This is all the gist of the philosophy of our system `Sahaj Marg'. We are, so to say, to dissolve this tiny creation of our making or to unfold ourselves.

The easiest and surest means to achieve this end is to surrender yourself to the Great Master in true sense and become a `Living Dead' yourself. This feeling of surrender if cultivated by forced and mechanical means seldom proves to be genuine. It must develop automatically within you without the least strain or pressure upon the mind. Even if the knowledge of the fact is retained then it is not the true form of surrender. What remains to be done, when you have surrendered yourself in true sense, is, I believe, nothing. In this state you will be in close touch with Reality all the time and the current of Divine Effulgence will continue its flow to you without a break.

This is in short all that I hereby wish to bring home to your mind in order to enable you to solve your problem of life in the easiest and most efficient way in the shortest possible time. I pray for the success of you all in this respect. `Amen'. (SDG-140,141)

It is good that you like to have the darshana of the maha-purushas (saints). Better would it be to try to have the darshana of yourself alone. You say that you do not want to have `originality' instantaneously, because it might be non-durable. Well, better leave this to me alone! As a general rule the spiritual journey is covered by stages taken up one after the other. If I neglect to take into account your capacity how can I impart training to the point? Please do not be afraid. There is neither the question of leaving the earth and home, nor of any danger to life. You say that you have surrendered yourself but again you say that you doubt whether you do it fully or not. That is ambiguous. When you have surrendered, the question of doubt does not arise at all. So please give up doubting. When the thought of co-operation springs up in the abhyasi’s mind he has come up to the first state of surrender. Be bold enough to make up your mind for anything. Step in with a strong will and your success shall be sure. (SS-57,58)

The ebb and flow in the human system are definitely natural. They get reduced when your nature changes by the effect of spirituality. As for the capacity in me for reading future events, I may frankly say that I do not bother about it. But it is the Master's wish and I do get some inkling of them at times, with which we must, as a matter of human etiquette, remain satisfied. That is but an elementary principle of devotion. If we seek that which relates to our wishes, we can never claim to have surrendered in the true sense. In case of surrender, the abhyasi’s will merges into the Master's will. (SS-261,262)

The better way may be that whatever you are, you go, with all of it, towards That (Ultimate Purpose) i.e. there should remain nothing, whose face does not get turned to that side; which means that all the belongings — Physical and Spiritual — that may be there, be surrendered to Him; so that you are left with nothing in yourself, except remembrance. (SDG-41)

What one should actually do is to surrender oneself to God. The thing may seem to be difficult in the beginning but it is really the easiest. (SS-424)

The most important factor in realization is self-confidence in our own capacity and power to achieve success. It is absurd to think, even for a moment, that we are in any way too weak or deficient to acquire the highest state of perfection ever attained so far even by the greatest sages of the past. (BWS-208,209)

Everyone praises men of wisdom and I too do so. At some place I have also humourously remarked that even God does not help the weak persons. And He alone is weak who lacks self-confidence. (SS-519)

Please see UNIVERSAL BROTHERHOOD.

In certain cases I have observed the teachers exercising their will power to stop the normal functioning of the mind during sittings, creating a temporary state of senselessness or suspension of brain. The condition, no doubt, is most attractive to a beginner, who is ignorant of reality, and he feels greatly impressed by this extraordinary display of power. In my opinion it is only a feat of jugglery practised by those who are eager to attract the largest number of disciples in order to establish their greatness as a Guru. I would call it the greatest misuse of power on the part of a spiritual teacher who has perhaps no other underlying motive than self-predominance. It is a wrong practice and greatly harmful to the spiritual advancement of an aspirant. Ideas thus suppressed or suspended, soon begin to react with greater force, spoiling the entire system. Besides, the practice creates internal heaviness and dullness of mind. One who is subject to such a practice for a long time loses sense of discrimination and his power of realization gets blunt. In course of time he gets completely spoiled and becomes quite unfit for the real spiritual training. (BWS-240,241)

People often say that they do not feel anything in respect of their inner state. But when I ask them whether they ever tried for it or not, they only reply that they did not, since they are incapable of it. I do not agree with them. I believe everyone has this capacity, because intelligence is sure to develop as one proceeds on with his abhyas. The fact is that they apply their developed understanding to other things but not to this one. Usually, it is diverted towards worldly things rather than towards the Divine, with the result that they go on getting more firmly attached to the world. As a matter of fact, they do not want to make any sacrifice, nor have they any real craving for Reality. All that they pose to be doing is merely for the sake of recreation or perhaps for satisfying their curiosity. Even under these circumstances I feel it obligatory upon myself to help them as far as possible. (SS-370,371)

On enquiring about the condition after meditation, people often say they do not experience anything. Now, the first thing in this regard is that not experiencing some time and even not having any experience at all also remains an experience, after all. If I assert that this state of having no experience is supreme condition of spirituality, people shall certainly demand an explanation, provided that they be really deserving candidates in the sphere of this discipline.

We may take a concrete example. You come out of your home, and a thorn pricks your foot, or suppose an accident occurs, in which you suffer serious injury. In that situation, you will have much to tell about your experience. There will be lots of experience worth narration, even during extraction of the thorn or healing of the injury; but after extraction of the thorn and healing of the injury, you will only say that now you experience just nothing. On persistent enquiry, you will say at the most that there remains no trouble now. This will also be possible for you to say only in case the remembrance of the earlier condition of trouble may still remain.

This example refers to physical (bodily) trouble and relief (comfort); but human existence extends, who knows, how far beyond the body, viz., in fine and finer forms. In comparison to the state of relief/comfort, experience is more acute and manifest during the state of trouble as compared to relief/comfort; and experience, worth narration, is there also during release from trouble. But the experience which is born out of release from relief/comfort continually grows on crossing the limits of narration. Clarification of this point has started just here, in so far as the word ‘relief/comfort’ is used to indicate release from trouble, but when we need to speak of release (liberation) from relief (comfort), we have to use again the same word ‘relief/comfort’ only. This means that relief arising out of release (liberation) from trouble (calamity) also happens to be some sort of trouble (calamity) only, release from which also creates a finer or subtler type of relief (comfort) and this chain (process) continues on and on for which we have to speak of relief (release) from relief, and then release from that also etc.

When stepping beyond physical (bodily) trouble and relief (comfort) of heart, mind and soul etc., there is bound to be difficulty in experiencing and narrating the experience. (SDG-167,168,169)

Sometimes the abhyasis feel the very high states because the grace comes from above through the teacher. It also happens that the teacher, even unknowingly, transmits from very high states, and the sensitive abhyasis feel that effect. (SS-401)

When the idea of Divine Mastership is established our position turns into that of serf. Now service is the only concern of the serf. Take for example the case of Bharata. He never allowed his heart to be contaminated with anything but the esteem, regard and devoted worship of the Master. This example must be kept in view for maintaining the relationship which is the true form of devotion. This relationship can also be called love. This is the connecting link between the Master and the serf from beginning to end. (BWS-134)

Now, one on the path proceeds along, utilising all the resources at his disposal. He possesses mind and the indriyas which are to be devoted to service. Service may be taken as the stepping stone towards devotion. But it is by no means all and sufficient. Service refers to the action of the physical body including the indriyas. But there is the mind as well in the background, and the same thing must also be there in it. One might say that the actions of the body are all subject to the activity of the mind. So, when the body is engaged in service the mind must also be with it. That is not my sense; I mean that if it is actuated by the feeling of love and sympathy, the action shall be alright, otherwise it shall only be formal and associated with some selfish motive. In that case the result will be quite the reverse. Our primary motive is to develop devotion and for that service is only a means. We serve in the real sense only when our motive is sincere and honest. It carries with it a sense of duty as well as of love, the two being inseparable from each other.

There may be others who, though they do not seem to be active for the service, have in their heart tender feeling for others. That may also be good, to some extent at least, though they can be said to be walking only with one leg. I do not mean to refer to those higher souls who are firmly established in the Divine, and entertain in their heart no thought but of Him. Such souls may be rare, very rare indeed, and there remains nothing in them undone by way of duty. They, with a heart rent asunder with the intensity of love, are themselves unaware of it, and are not in a position to decide what to do or not. But after having attained that final stage they have also to revert to it, though in a somewhat different way. Their services at the time are beyond conscious knowledge, and the idea of service too seems to be out of the mind. The whole action becomes automatic and spontaneous without any conscious thought or effort. (SS-482,483)

Your very thought of service will bring men within your field of spiritual training. The thought of a spiritual man creates the atmosphere in accordance with the nature of one's thought. But we are all human beings, so we must adopt the methods that human wisdom demands, and this is our duty too. When once the tide rises it cannot be settled down, and we must try to raise the tide. I want that there must not be any advertisement, although every activity becomes its own advertisement by itself if it is not turned into the idea of service. So please try to have that turn. And we are doing the same thing.

Nature will certainly take work from you, and you have to get ready for the work soon. You shall have to work. The limitations are to be just loosened. (SS-328)

When we work, it is but natural that some hurdles are also there. Gradually they diminish. There are good people everywhere hankering for HIM. If we do service, success will surely dawn. Blessed are those who have a glimpse of Divinity, even though it may be momentary. In “Sahaj Marg” system very higher things, sometimes, come even in the lower stages. That means Nature is fomenting one with fire of devotion. (SDG-152)

Service and sacrifice are the two instruments to build up the temple of spirituality. Love is of course the foundation. Any kind of service done selflessly is helpful. Service carries with it a sense of worship, and we should be as busy with it as we are with our daily routine of life. The easiest method for it would be to think every thing one has to do as the order of God, and treat it as one's duty. We must remember that every thing we have in this world has come down to us from God. Our fellow beings are also His creation. He is the Master of every thing and we are all His children, no matter if a few of them are specially entrusted to our charge. In this way we shall be relieved of the feelings of undue attachment. If this feeling becomes deep-rooted, one will be serving them with a sense of duty and at the same time be remembering the Great Master as well. This will finally develop into the habit of constant remembrance. (SS-128,129)

Few persons seem to realise that service to the Mission, besides being a part of every abhyasi’s duty, is also highly beneficial to them spiritually. Moreover that which must be an objective of the abhyasi may also be pleasing to the master. But what is to be done when people do not take this most common place factor into account? Unfortunately there may be a few who might even get annoyed if they come across anything disagreeable to their taste and liking, even though that might be fair and proper. (SS-64)

I rejoice to find that the thought of serving the Mission is gathering prominence in your heart. The very thought will eventually serve to augment your spiritual progress. If you only think of a river, your heart will begin to feel its refreshing coolness. (SS-89)

We have now come to the seventh knot, which is completely in the supra-mental sphere or brahmanda desh and is also known as the region of virat. What to say of its grandeur! May God help everyone to get up to it so that the happy prospects of further progress be opened to him. Here the feeling of holiness and piety is predominant, but still the effect of matter breathes. The power of the atom, which was utilised in the war of Mahabharat, is immensely great. The powerful electric energy which a yogi must have full control over, is in abundance at this point and almost every Indian yogi did possess it to a great extent. Perhaps there might hardly be one among the ancient sages of India who might have been devoid of this great power. It is so charmingly attractive that often an abhyasi comes to a stop at it and his further progress gets arrested. Yet the condition though seemingly marvellous, is in respect of yoga but a toy for a child to play with. This power had grown abnormally great in Rishi Durvasa and it had become linked with the rudra-shakti, the centre where the faculty of upsetting others to the extent of tears is predominant. Yet India holds saints in such great esteem that even Durvasa was accepted as the incarnation of Rudra. I do not want to comment upon the actual position of Durvasa in the spiritual field or how far he was successful in achieving his object of life in view of such adverse developments.

The region is the storehouse of inexhaustible energy, which supplies power to every thing in the pind-desh. Here every thing is present in the microcosmic state. When we get into the knowledge of this region we become conscious of every power present there. When our merging in it starts we feel in every point within us immense power similar to that of electricity. Our expansion in it now begins and we realise that we are expanded all over the world. It is so because by the effect of our expansion in it, we develop corresponding expansion in the pind-desh as well. Yogis can utilise this power even for the temporary suspension of a law of Nature. He can use this power any way he likes even for the greatest work of any kind. If he gets completely merged in it he can set at naught the force of the fiercest explosives. All events occur here in the astral form before they actually happen on the earth in the physical form, and one can read them there before they come into action in this material world. If we are sensitive enough we can discover at even the most minor points in the brahmanda the presence of all great powers, which govern the parts of the universe, connected with them. Modern science may perhaps exert itself to discover means for utilising them for producing destructive weapons, but only the advocates of Western culture can take up this job since their viewpoint is more material than divine. But a yogi thinks the other way, and his object being realisation, he utilises these powers for the betterment of the world and the well-being of its people, such occasions no doubt being exceptions when Nature itself demands their destructive use which happens off and on. It is such a vast region that even thousands of years may not be enough to have a complete round through the region. Complete traversing of the region is possible only when we get such a worthy guide as may by his own power take us round through the entire region in the shortest possible time. We do need such a guide because we have to attain the goal after crossing all these various knots. He receives light from this sphere to distribute it everywhere. The moon, the stars and planets all get their light from it.

It is, therefore, necessary for us to have our merging in this knot and to traverse it all through in a way to know most about it, after going through the usual process of merging and identicality. It is the point where often people embark upon the state of mad-ecstasy like that of an avadhuta, which bars his further progress. Anyhow when we acquire the states of merging and identicality, the phase changes and the knowledge of the sphere is gained. The feeling of purity persists still though with some sharpness which affirms the existence of some force in it. What answer will the jnanis – agnostics of today, give if they are asked about the extent of their knowledge, although to confess the truth the condition of the real knowledge has not even dawned in them as yet. It is a matter of regret that people often present themselves in false colours – in a state which they never have arrived at. The fact is that either they misunderstand it or they only mean to show off in order to impose their own greatness. The people having eyes and vision are no doubt rare and even if there happens to be one, none of them will ever be inclined to accept him as such or to believe in what he says, rather they will all join together to drown his judgement in their clamour.

How nice a place, beyond all appreciations! A fuller description of the region might cover volumes. I may here add that the sudarshan chakra – finger wheel of Lord Krishna which is so highly spoken of in the book of yore, possessed the power of this very region. Now I probe into the knot to tell you something more about it. On entering into its mysteries an abhyasi finds in it some sort of whirling rings which contain so much power and momentum that if it is applied to any of the biggest objects it will not only be shaken but even shattered to pieces by the effect. There are many other things which an abhyasi may experience when he gets into this state.

How is this power generated? When several planets constellate they create a force, which maintains them at their respective places. Mastery over this point endows a man with similar powers. Acquiring mastery over a certain condition is nothing but merging in it just like medicine which gets dissolved into the body of a man. When we have achieved so much then a little higher above we come across another thing, which I have termed as Maha- Kal-Chakra – the wheel of the Supreme. It is that which creates field for the force, which maintains stars at their respective places. It is far more strong and effective than the Krishna-chakra which cannot hold candle to it. It is the mightiest instrument, which is utilised for effecting a complete overhauling of the entire universe. This force exists at the point where the seventh knot ends. I may, with due apology, also say that most probably Lord Krishna too might not have had it for the reason that it was not required at the time. But now the time for it has come and it is very likely that Nature might have allotted it to somebody for use.

I may herein deal with another striking point which may no doubt be shocking to some of the people, but let the truth be out. Aham Brahmasmi – I am Brahman – is supposed to be the highest state at present and those who claim to understand it are taken as the wise or the knower of the divine knowledge – jnani. But can any one claim ‘hand aufs herz’ that the condition has actually developed in him? Just as for the description of the taste of wheat one might express it to be slightly sweetish, but the fuller understanding of it is never possible unless he has practically tasted it, so is the case with these wiseacres – jnanis of today who by turning over the pages of books arrive at a declared conclusion without having any direct practical experience. Some light is thrown on this pitiable state of affairs in the Reality at Dawn. Briefly here I may add that the feeling of Aham Brahmasmi is experienced at every knot on the point of contact of the body and the soul. But this experience becomes more vivid and real when this knot is arrived at and one’s mental trend so harmonises with it as to keep the sense of the experience alive in him. He feels that the heat and the light of the sun, the brightness and the cool effect of the moon and the glow of stars are all his. So much so if anyone talks about Rama, Krishna or other higher souls, he feels that it is a talk about himself and for this he feels no scruple. After continued experiences when the condition gets matured another mystery is unravelled. When we have become intensely attached to it or in other words, have merged the experiences too, our vision then turns upwards and promotes a tendency for the feeling of “It is what it is.” A slight tinge of this state does exist after every merging but there it is more obvious because we are now present in the vast sphere of divinity – ishwari mandal. When we go ahead and merge into the state of “It is what it is,” we have then no other experience than “All from Him.”

It is a mighty vast knot comprising of innumerable different states. One peculiar feature of this region is that after sufficient progress when an aspirant views a thing outside, he does not actually feel its presence though its physical form is before his eyes. That means his heart remains free from the impression of its existence. I have herein dealt with only the main features of the region. If the aspirant has sufficient interest and eagerness for it and also a capable guide to lead him on, he then gets the happy intimation of proceeding on to the next knot after the state of identicality gets matured. (BWS-320, 321, 322, 323, 324, 325, 326, 327, 328, 329)

For further reading please see AHAM BRAHMASMI.

Please see AJAPA.

Please see SADHANA CHATUSHTAYA.

The shastras may be of value to those who aspire for the realisation God or attain the bliss of paradise and the joyful company of the houris (celestial damsels). Since I had no such aspirations they were not of much avail to me. Besides, though the shastras deal with topics related with the Divine, and for that reason great importance is attached to them, there is also admittedly a good deal of ambiguity in them for the safeguard of which the sage Manu has laid down in clear terms that whatever is not appealing to reason in the Vedas should not be accepted and followed. Regarding their spiritual merit I can safely say that since they deal with elementary rules and principles, they are really meant for the beginners of spirituality. If you take into account any of its srutis you will find that it relates to the necessary requisites of the elementary stage. They may however be studied for the sake of theoretical knowledge to make one a learned pundit or a philosopher, but their utility in the practical field is not of much account.

In fact the sphere of spirituality begins from the point when one has reached the shores of the Infinite ocean. Whatever seems to be there before that point may be deemed to be a mere reflection of spirituality. All the srutis positively relate to conditions below that level. Besides they are for the most part influenced by the effect of environment and the geographical conditions of the places where they were composed. For example if any of the shastras had been written in the polar region, surely there would have been no insistence on daily bath or restriction on meat diet. As a matter of fact they offer general rules of conduct and discipline, based on the personal experiences of the Rishis who composed them, in close collaboration with the environment and conditions of the place. (SS-253,254,255)

Shastras go into contradiction of each other, but they are of value to us since they offer a chance to think upon and arrive at a solution. They have another merit besides. It is that they offer means and methods for spiritual advancement for men of every taste, mentality and standard of mind. (SS-539)

Please see SADHANA CHATUSHTAYA.

One must go on reducing the activities, shaking off all superfluities that have entered into his being, for the purpose of shattering his individual network and assuming the purest state one has finally to acquire. This is possible only when he associates himself with one who, having shattered his own network, has had enough swimming in the Infinite. (BWS-153)

For the attainment of that highest point it is necessary to shatter the limitations which impede our progress on the path. If the ideal is firmly established in the mind, every unwanted thing will lose its charm and one would be relieved from its entanglements. (SS-382)

Please see MEDITATION - FORM.

Please see FAITH, SADHANA CHATUSHTAYA.

Please see ADI-GURU.

When the idea of betterment is there, this is the sure sign of improvement. (SDG-124)

There are three signs which indicate that we are nearing the goal. They are Divine action, Divine wisdom and Divine thoughts. Try to develop these in yourself. (SS-250)

I am glad that you are eager to reach the stage of vairagya you will attain it without doubt, but only when you are sufficiently cleaned; and it depends upon you as well, for which you are advised the evening practice. I feel you are improving spiritually, for which I give you a hint to understand. You must be feeling lightness, though only a little, which is a sign that complexities are melting away gradually and the spiritual force is flowing into you. Try to feel it and inform me accordingly. (SS-140)

I often receive complaints from some of my associates that they are having tension and I should help them in removing this tension. They forget that when tension is caused, de-tension goes. When the tension goes, de-tension is there which is not so heavy but still it is something. When both are gone, that can be called the stage of silence or the partial vacuum. Of course, there is no total vacuum, but we want to have as much as is possible. Total vacuum is God alone. When we merge in Divinity, the state of vacuum begins to dissolve itself; it comes to the Nearest. Silence is a part of a few grains of Spirituality and not the Reality itself. For explaining it, I can only say that silence is nearer to God. That means Silence is itself the seat on which silence stands. There are many worms outside, which our naked eye cannot see, but they are there. So, silence is there in abstract form, even though we may not be able to see it. It can be seen by constant practice, which `Sahaj Marg' provides. Our prayer, in this regard is also very important. By the prayer we go from outside noise to outside Silence. By cleaning, we go from outside silence to inside silence. By prayer, we come nearer to our goal because we come in contact with the Being. The same thing gives you nectar if methodically done and the same proves harmful if it is not methodical. Proper method has been prescribed with complete clarity in `Sahaj Marg' system. (SDG-66,67)

When we think of the goal, its longing brings the distance in view, because we have become used to such sort of thinking. In the beginning we enter what is behind the matter, and we touch only the ground and not the Reality. The echo of voice diminishes when it travels a long distance, and then there is silence all around. I believe that this is a clue to remind us that we can get into the better state, if we enter into the life, from which silence starts. When we dive deep then we bring pearls out of it. The wisdom of man is that he should make the unfavourable things favourable. In other words, we should try to succeed in converting the whole of the material force into spirituality: and it so happens in Sahaj Marg system, if we get a competent Master. All the fibres of our being become spiritualised, and Reality begins to radiate. I am preparing such souls that they may have the full benefit of my services. (SDG-162)

We have a simple method based on the process of yogic transmission, which helps the abhyasi a good deal on the path. Its efficacy can be known only if one does it for some time. We apply the simple method because we have to gain a simple thing. If this idea is rooted deep in the heart, it is sure to bear fruit soon. (SS-250)

Simplicity is the very essence of Nature. It is the reflection of that which existed in the Absolute in a latent state. It promotes growth. It can be aptly described as the quintessence of the Ultimate. This is in fact the life-substance of Nature. Activity starts from this point which is verily the very Origin. (BWS-148)

After dealing with the subject, my humble request to you, the reader, is that, you should try to re-own the latent power which is the very quintessence of Nature by breaking up the network interwoven by yourself. Taking up for the ideal the simplicity of Nature, which is before everybody’s view, you should set to work for the attainment of the Goal in a way that all senses having merged in, may become synonymous with that remains after the fading away of the previous impressions. Then alone can you think of yourself as diverted towards Him in the true sense. The only method can be one that I have described above. (BWS-153)

Lastly, I may add that if you thirst for Realisation try to be as simple as Nature herself and adopt similar means, just as you adopt childish ways to please the baby whom you wish to fondle. (SS-30)

Please see ASPIRATION, PRAYER.

How beautifully a poet has put it:

“When His mercy reached the Sinners Those who were not sinners were affronted”.

"Gunahgaron ko pucchajo uski rahamat ne Bahut khafif huve jo gunahagar na the."

To think oneself a sinner is a mark of humility. But this idea is Islamic. Probably this has not been said in our religion. There is indeed a matter of courtesy in this. When we think ourselves to be sinners our heart begins to drag His mercy, and we will be amply benefitted in this condition when we totally depend upon His mercy. It is a part of surrender. When we proceed towards a great thing we begin to feel our littleness, so much so that we will be looking towards His mercy and we will be a non-entity. It means that we create a vacuum for His mercy. This is about Reality, which the seeker alone can know. (SS-301,302)

Now we move on to the supra-material sphere, the brahmanda mandal. It is now the sixth knot, wherefrom the supra-mental sphere begins. It may not be here out of place to mention that one who after passing through the pind-desh has stepped into the brahmanda mandal shall not return to this earth for rebirth. This is the only benefit derived from knowledge up to this limit. The form of experiences is now changed and the effect of matter thins away considerably. From this point we now proceed either by the usual course stated previously or if available by the help and support of a worthy guide, who does not detain him longer than it is absolutely necessary but helps him on to the next knot after creating in him the conditions of the previous points. Those who proceed independently also get up to it through the usual process of merging and identicality but the result often is that they are attracted by its charming aspect and do not feel like going up towards the next stage. There is sufficient light at this knot along with a slight tinge of haziness. When we attain identicality, the haziness melts away and light alone remains. This point is the distributor of power coming down from the above. It also supplies power to the pind or the material sphere. (BWS-319,320)

For further reading please see AJNA CHAKRA.

Please see STAGES OF PROGRESS.

Please see DESIRELESSNESS.

Please see WRONG MAKING.

The problem before us is not to find out a solution to our present life but for all lives that we may henceforth have in the wider sense, it covers the entire existence of soul in various forms, gross or subtle, at different times till the time of mahapralaya (Final dissolution). (SS-349)

The existence of soul can be traced out as far back as to the time of creation when the soul existed in its naked form as a separate entity. From that primary state of existence of the soul in its most subtle form we marched on to grosser and grosser forms of existence. These may be expressed as coverings round the soul. The earliest coverings were of the finest nature and with them we existed in our homeland, the Realm of God. The additions of more and more coverings of ego continued and subsequently Manas (psyche), Chit (conscious-ness), Buddhi (intellect) and Ahankar (ego) in cruder forms began to contribute to our grossness. In due course Samskaras (impressions) began to be formed which brought about their resultant effects. Virtue and vice made their appearances. Slowly our existence assumed the densest form. The effect of Samskaras is the commencement of feelings of comforts, miseries, joys and sorrows. Our likings for joys and comforts and our disliking for sorrows and miseries have created further complications. We generally find ourselves surrounded with pain and misery and we think that deliverance from them is our main goal. This is a very narrow view of the problem. (BWS-188,189)

Man's soul possessed Consciousness. This consciousness was the direct result of the Divine will which led to formation of things. The result of our will was that by the application of our thought-power we made the things we had brought with us. Thus all that we had around us was that which was opposed to the real nature of the soul. Peace is the characteristic of the soul while unrest, the opposite of peace, is that of the body. But we ourselves were the doers of all this and this was our own work. Now the outburst which resulted from these actions and counteractions appeared to us in the form of sufferings and miseries. If we somehow cease supplying them with power, they will begin to wither away like unwatered plants. This can become possible only when we divert our thought, which is associated with body-consciousness, towards the soul. The things which, through our wrong-doings, have assumed the form of miseries and afflictions will begin to wither away, or shall be over-influenced by the effect of superior consciousness. They shall in course of time be entirely cleared and their outbursts shall also cease. Man will then be in a state of soul-consciousness which was originally enlivened by the effect of Divine will. (SS-418,419)

At lower stages in Sahaj Marg one often does feel a sort of absorption, similar in a way to that of slight intoxication, but it is definitely different from the state of torpidity mentioned above. This condition may more appropriately be expressed as a blissful state of calmness, unstrained by the weighty effect of the senses which the abhyasi feels himself completely dissociated from. This may however be denoted as the soul-dance which is a high type of dance. When a dancer gets completely absorbed in the dance, it comes at par with the dance of Lord Krishna, which possessed the merit of driving the onlookers into a state of ecstasy. But this type of dance is now quite unknown and obsolete. The ancient books also do not make any reference to it in clear terms. The Tandava dance of Siva, though not exactly the same, was much akin to it, but it was of a grosser type. (SS-186,187)

Please see KNOT – FIFTH.

Well, before creation there was only ‘space' all over. The being of God was a later development and it took some time for its appearance. We see space as endless and eternal, so we conclude God as well to be eternal. Time followed after God had come into being. Thus space served as a mother for the creation of God, and time was the negative state of it. Everything must thus have its end in endlessness. Motion was also there in everything, however dim or invisible it might be. One might as well question, ‘Who created space then?' The only possible answer can be that the need for the creation of God and of the universe came to be the cause of the existence of space. It is and shall ever be, and is therefore eternal. Why not then worship space instead? There is definitely a hint about it in the Rig Veda, but the mystery remains unsolved for want of precise clarification. If one develops within himself the state of akasa, he has then reached the highest point which corresponds to the final state of negation which everyone must duly aspire for. The solution is no doubt wonderful and at the same time perfectly correct too. Akasa or space is the Absolute. It is not composed of particles nor is there any action in it. It is perfectly pure and unalloyed. It is of course very difficult to bring it home to the minds of everyone. The theory may not correspond with the easy chair philosophy of the West. It may fairly be treated as a fresh supplement to the Vedas.

Akasa is space while avakasa is time both widely different from each other. Time, the creation of space, may be taken as the grosser state of akasa. As a matter of fact the universe is the manifestation of time or avakasa, and God that of akasa or space. The inner circle led to the creation of God and the outer one to the creation of the universe. The intervening portion is the Duration. If the outer covering gets dissolved, along with the intermediary portion, as it happens at the time of Maha Pralaya, only akasa or space remains. That is to say that the identity transforms into akasa, or in other words the Identity itself is akasa. (SS-455,456,457)

For further reading please see TIME.

The popular belief that God can be sought for only in the midst of the forest, as if He is but a forest dweller, is vain and absurd. I believe He can better be sought for in the depth of one's own heart. But for that purpose the spirit of the Spartans who would return from the battlefield only with the shield or on the shield, is necessary. (SS-530,531)

Almost the whole world believes that, at times when the world has gone down into utter degradation, special personalities in the form of saints, prophets, avatars or incarnations come down to the earth to free it from the evil influence caused by the misdirected trend of the human mind. Thus Nature's work can be accomplished only through the medium of some super-human personality appearing in human form, because he is in possession of the mind which is the only instrument to bring things into action. But the mind he possesses is in its absolute state, almost akin to the Divine Power in the form of kshobh. (SS-479,480)

Nature now requires change — a thorough overhauling — and for this purpose, I may assure you, a special personality has already come into existence and has been at work for about two and a half years.The great sages of today with highest standing in spirituality, little known to the world in general, are working under his directions. Still more individuals are being prepared for the task ahead. Those who have eyes and vision may see and realize his working and its effect. The task ahead is of a very important nature, and change will be the ultimate result. Time he may take, but the result is inevitable, after which the world will shine forth in its true colour. The time is soon at hand when the various forces of Nature, under his command, will set to work under his guidance after he has prepared the field for it. They are waiting for the task. Such a personality gets power direct to keep the machinery of Nature in proper working order. Saints with clairvoyant vision of the highest type in spiritual phase (yogaja) who have got the capacity to intercommune with the liberated souls, well developed, can justify these facts by directly communing with him or reading the Nature. Others will see the results in material form in due course. (BWS-70,71)

To tell you the truth the Personality who has now come down for the Change is the only person throughout the universe. He can appear in the sun and the moon, in astral form, at any time he likes. He picks up work for the worlds other than our own. If you just develop your vision you will find such a personality stretching himself throughout the Godly empire, although having his physical body at one place only. People may take it to be mere fancy or an imaginary drama. But we differ widely from them. He is playing the part of Nature in true sense. (BWS-90,91)

Such a personality, as described previously, is neither friend nor foe to anybody. He is all along balanced in his ways and never loses equilibrium. If perchance he does so even for a moment, atmospheric disorder and gloominess will be the result. If it continues for some time the shadowy hearts of the people will collapse. Activities, at this stage, are all gone and actions become automatic. But if activities remain as they are, the solution of life is not arrived at. (BWS-101,102)

One who reaches there controls the universe according to as he is directed. The directions come from the Absolute Base. I would have revealed here how directions proceed from the Absolute Base, but I do not, as it is likely to be misunderstood unless that sort of understanding (anubhava) is acquired. Special powers are allotted to him and he begins to work with them. He feels the wave of Godly work and sets himself to it accordingly. Every order of God passes through him. He catches and reads everything in Nature. Everything remains vivid to his eye. Oneness is predominant. He feels everywhere the same, in and out. He cannot judge a stone, a man or a plant in the solidity of forms, as they are. Limitations end here. This is the final goal, and the problem of life is thoroughly solved. No worship or meditation is required here. The various powers of nature are at his command and he takes work from them. They obey him. There shall be one and only one such Personality in the whole of the universe at a time. When the time of mahapralaya comes such a one, then in existence, will work in conjunction with the liberated soul specially deputed for the purpose of dissolving the creation. The above-mentioned liberated soul shall be nearer the Centre than the other ones. The landing place of liberated souls is shown in diagram No.6. {shown on Page 80, BWS}. (BWS-78,79,80)

There is every hope for the betterment of India and the world at large. The Personality working for the change of the world has almost finished his work. It is coming very slowly to the earth in material form because if it is brought into full swing, the Personality may have to depart immediately as his work will be over. (SS-122)

I have often met the heads of various sansthas, and to my greatest surprise and sorrow I have found not only transmission sadly missing everywhere but also that to most of them it was quite a stranger. Swami Vivekananda had that capacity but such personalities are always rare. Personalities like my revered master are not accidentally born. They come down only when the world waits for them in eager expectation. Such higher personalities or incarnations come down in material form to remodel the ways and methods of upasana in accordance with the need of the time. So was the case with Lord Krishna, who was a great master of his time. (SS-137,138)

As for myself I may say that whenever I am on with my spiritual work, I never feel doubtful of success in the least. For that reason I never had to face disappointment in my entire spiritual career. An unflinching will was the secret of it. I want you all to develop that sort of unfailing will, and you can very easily do that. (SS-51)

For further reading please see FINAL STATE.

When a child begins to wonder, really the process of thinking starts and he gets food for its expression by the parents. When the thoughts are accumulated and develop force, they become a working machinery for their play. This goes on for a certain time till he begins to speak. Now language for expression is there and the child himself brings out the language for his expression. The centre really speaking, is in the brain and it functions according to the suggestions already laid. Now different sorts of suggestions of the parents and sometime after, of his own, become the treasure house for different off-shoots. This centre, according to its fulfilment, makes different sorts of channels. In other words, it becomes like a spider's web, with its centre in the middle. By the magnitude of the power, the channels are not only formed but they become thicker and thicker. In other words, the child is caught in this web. The lack of harmony cannot be remedied unless the material force introduced into the system by the help of the suggestions be drawn out. (SDG-44)

“We are all brethren connected intellectually, morally and spiritually — the main goal of human life. This and that have gone now. There remains the purity alone in all His work and environment which weaves the spiritual destiny of the persons with the Ultimate.”(SDG-132)

As the world is transient everyone has to depart sooner or later, but some go without any load and some go with load. Most of the people depart leaving wealth behind; and because of this alone their memory remains fresh in the minds of their heirs. But the earning of the spiritually perfect man is something else. Unpossessed, he goes possessed. I mean by unpossessed that the search of the possessed by becoming unpossessed is the search of the One by becoming alone. He has no concern with comforts, luxuries, successes and pleasures of the world. He is liberated from its bondage in his life time itself. And by possessed what I mean is that he takes along with him bread for the way, that is, the real essence of his spiritual earnings. He leaves his spiritual earnings to his spiritual inheritors just like the householder; and each receives the quantity in proportion to his capacity, while the remaining is swallowed by the descendent. And this reaches to initiated members only, because legally the spiritual offspring alone deserve it. Some part, of course, reaches those also who have attained ‘laya-avastha', and this is right too. In spirituality the share goes to the really deserving, and that is why I have repeatedly written exhorting abhyasis to become deserving of that thing; and for that two things are required: Love and Obedience. And both these things are interdependent. (SS-210,211)

If we try to force our passage upwards through the medium of the current which has brought us down, it would be a very hard job for the abhyasi. We therefore take up a different course, proceeding first side ways to point number 2 and then to points number 3, 4, and 5 successively. In this way, we utilise the sub-powers lying at the points and become stronger for the enterprise. (SS-475,476) For further reading please see STAGES OF PROGRESS, SPIRITUAL SPHERES.

Everywhere I find the people poor in spirituality. All of us should try to make up the deficiency. In spite of our labour, the flower is still in the bud. It is not that we are lacking in our efforts, but people are not co-operating as they should. Power we have got, but the welcoming attitude is not there. It will also grow in course of time. When sound of the Mission resounds, it falls almost everywhere, and produces its effects sooner or later. So our efforts never go in vain. If drops continually fall, river is the result. We should have good heart for all human beings. Then the Power will run to them automatically. I think this is the first step of spiritual regeneration. The edifice of spirituality is to be erected on this foundation. When you have a mind to do the work for the good of humanity, you will naturally get it. But our duty is to educate the minds of the people so that they may take the right step. If you do something good to humanity, it is not desire but duty. I have got such a broad heart given by the Master that I want to cover all humanity. The helping hand of my Master is at back. (SDG-106,107) I have developed a liking for service to others, and so, I always seek the better means for the service of those who are beaten by the whip of thoughts and actions, which cause uneasiness and tension. If poison is there, nectar is also there. When we stand facing the sun, we get light and when we stand with our backs towards the sun, we get darkness. That means, we produce both darkness and light by our own actions. When we feel ourselves to be doer, difficulty comes in the way. Of course thistles and thorns also bear beautiful flowers, which please the eye and fill the heart with joy. Even so, in case, God is the flower of His own tree, we enjoy God and not the tree to that extent. There are drains and gutters in the house. They are made use of and not demolished. You try to improve them and try to modernise them but do not dilapidate them altogether. On the other hand, good men are there, and they may not care for spirituality much. If they get the fragrance, which comes in the wake of spiritual regeneration, they will rise towards their transformation very soon. But we should give our due consideration and try to improve the lot of the unvirtuous also, who may feel the thirst for the Real and develop yielding attitude to the Master. (SDG-157,158)

The knowledge of the Divine is a science. The power of Nature which flows from the original repository (in the form of knots) has the capacity of both creation and destruction. The sages of India always utilised the power of creation for the reformation of humanity. The power of destruction which exists in abundance is also so strong that even an atom bomb is no match for it. This power too is being utilised at present for setting up a new world in place of the present one. Spiritual renaissance has already commenced, and India shall again lead the world, no matter how long a time it may take. (SDG-84)

I have tried to express it by the diagram. The concentric circles drawn round the centre 'C', roughly denote the different spiritual spheres we come across during our progress. Beginning our march from the outermost circle we proceed towards the centre crossing each circle to acquire the next stage. It is a very vast expanse. If I speak of liberation, people will think it to be a very far-off thing, which can be achieved by persistent efforts for a number of lives. In the diagram the state of liberation lies between the 2nd and 3rd circles. The various conditions we have to pass through in order to secure liberation are all acquired within about a circle and half. This may help the reader to form a rough idea of what still remains to be achieved after we have reached the point of liberation which really, as commonly believed, is not an ordinary achievement. After achieving this state {of liberation} we go on further crossing other circles till we cross the fifth one. This is the stage of Avyakta Gati (undifferentiated state). At this stage a man is totally free from the bounds of Maya. Very few of the sages of the past could reach up to this position. Raja Janak was one of those who could secure his approach to this state. His achievements were considered to be so great that even the prominent Rishis (sages) of the time used to send their sons and disciples to him for training. The region of Heart as described in my book Efficacy of Raja Yoga is now crossed and now we enter the mind region, after crossing the fifth circle.The eleven circles after this depict the various stages of egoism. The condition there is more subtler and grows finer still as we march on through the region. By the time we reach the 16th circle we are almost free from egoism. The condition at the stage is almost inconceivable and has rarely been attained by even the greatest of the sages. As far as my vision goes I find among the ancient sages none except Kabir who could have secured his approach up to the stage (i.e., the 16th circle). What remains when we have crossed this circle is a mere identity which is still in a gross form. We now enter the Central Region. There, too, you will find seven rings of something. I may call it light for the sake of expression, which we cross during our march onwards. The form of dense identity as I have called it, grows finer and subtler to the last possible limit. We have now secured a position, which is near most to the Centre, and it is the highest possible approach of man. There we are in close harmony with the very Real condition. Complete merging with the Centre is, however, not possible, so as to maintain a nominal difference between God and soul. Such is the extent of human achievement, which a man should fix his eyes upon from the very beginning, if he wants to make the greatest progress on the path of realization. Very few among the saints and yogis of the world had ever had any conception of it. Their farthest approach in most cases has been up to the 2nd or the 3rd circle at the utmost, and it is unfortunate that even at this preliminary stage they sometimes considered their achievements to be very great. I have given all this only to enable people to judge those so-called great Doctors of Divinity who are said to have attained perfection and are generally accepted as such by the ignorant masses who judge their worth only by their outward form or elegance. (BWS-192,193,194) For further reading please see CIRCLES.

People have no faith in God, and I have no faith in my health. Having no faith in one's health is the sign of weakness, and having no faith in God is the sign of spiritual suicide. (SS-300)

Throughout my spiritual life I could never even for a moment imagine that the vast spiritual treasure possessed by my master was not mine in any sense, exactly like a child who always thinks of his father's wealth to be his own. I do possess it in the fullest degree, and at the same time I am never miserly in bestowing it upon others associated with me. But the difficulty arises when one does not try to own it for himself. (SS-205,206)

Spirituality has taken a different trend in this age of materialism. Experimental value always precedes the actual thing. At present the real test of a saint is not his real internal condition but his outward appearance. The old ways of spiritual training have been set aside, because the experiments of the inner states are rarely available. Therefore, it now becomes essential to explain first to the readers the proper ways of life to be adopted. Hence arises the necessity for writing something from which the readers may deduce the real grounds on which the whole structure of training stands. My books are written on the basis of my own experience in the line. I have dealt only with fundamental things, avoiding unnecessary comments, but what is given therein corresponds with the right proportion of the work I have undertaken. (SS-90,91)

Spirituality is in fact such a superfine state of mind that every other thing will seem to be heavier or grosser in comparison to it. The delicate feeling caused on the senses by the sweet smell of a rose is far heavier. I may express it as a state of perfect tranquility and moderation, in complete harmony with nature. In this state of mind all senses and faculties are so to say, in a sleeping(or dormant) state. Their working becomes automatic, bearing no impression upon the mind. Perfect peace is one of its high stages, although the real thing is still onwards, when even the consciousness of peace fails. For the consciousness of peace, too, causes some weight upon the mind, though it is very insignificant. When we are really quite unconscious of the very presence of peace, we are in true sense free from the impression or the weight of the feeling. The condition at this stage is peculiar. It is really neither Anandam(Bliss) nor otherwise. Words fail to express thereal condition of this stage. Such is the condition we have finally to achieve for which he and he alone can be capable Guru, who is permanently abiding in the condition described above, and has the power and capacity to transmit by his will force the spiritual state into the heart of the Abhyasi and to remove complexities and obstructions there from. None below this level is fit to impart spiritual training to others. (BWS-222,223)

Real spirituality lies in actually becoming colourless, odourless and tasteless, because God has got none of these. In our system, it is endeavoured to take one up to Reality. If any colour remains, there can be no purity at all. You know all these things. (SS-521)

Spirituality is a very easy thing, and its achievement does not take much time. One should only increase faith and devotion. And devotion is generated by remembering again and again. (SS-304)

Spirituality ends in Divinity, and Divinity ends in its Real Essence. Man after liberation gains nearness to God; and enters into a sphere where even Silence is silent. Liberation in body is also a chapter in spirituality. Material science cannot explain further after matter is left out. Spirituality is a sort of feeling or consciousness of the Highest. It is the doorway to enter into Divinity pure and simple i.e. the Highest Evenness all along. In comparison to Reality, we are but a drop in the ocean of Almighty and somehow we should try to become a river from the drop. (SDG-156,157)

There is a vast difference between the spirituality of the Hindus and that of the Muslim Sufis; that of the Sufis is an amalgam of spirituality and matter, while that of the Hindus is nearest to the Real. (SS-540)

We do not properly understand what effect our activities in the world produce upon the atmosphere of the Godly region. When joined with the inner feelings of the heart our activities create impressions in the cosmos, and they affect the human mind. They grow more and more powerful by the action of the cosmic energy; and the hearts of the people, when hit by them, take in their effect and begin to produce thoughts and more thoughts. In this way we have been spoiling the cosmos ever since our birth. That is the reason why we are never without a thought even for a moment. (SS-127)

Please see AVATARS.

I am quite willing to help every sincere seeker of God Realisation towards attaining the state of Divinisation. (SDG-17)

Here I can help to the best of my capability but then it is your own effort that will count the most. May you be bold enough to make these efforts sincerely and seriously. This is my prayer for all of you. (SDG-69)

May His grace guide us all to reach the cherished destination and fulfill the hopes of mankind! Amen. (SDG-38)

May the Master's blessings, descend on earth and Sahaj Marg lead one and all from despair and bondage to real peace and freedom. AMEN. (SDG-107)

I wish and pray that all of you, rather the whole of humanity may have the tasteless taste of the Reality and that also at the earliest, but for that you will have to strive hard. May He give you the strength to do it. (SDG-154)

As in duty bound, I wish that you all see the Light of the day. (SDG-120)

I earnestly pray that all of us, leaving our prejudices, may come to the path of righteousness which promises Liberation. (SDG-148)

I close with a prayer for the inner awakening of all living beings to the Real life. Amen. (SDG-138)

For further reading please see BURNING FLAME, RESTLESSNESS.

We proceed with meditation on the heart thinking of the Divine Light within, and by so doing we gradually begin to rise or to express it better, to dive deep into the inner consciousness, with the result that an abhyasi begins to feel expansIon, this being the first phase. That means we have sown the seed of Infinity, or in other words we have revived the thing which had slipped from our view.

Now the second phase opens to view. A man feels the presence of God in every animate object. The third thing we feel is the changing feature of this very thing. This thing is changed and one feels everything as from God, and as His manifestation. The fourth phase brings in the state of negation which ultimately we are to have. We find uniformity in every atom, and in all objects. Everybody passes through these lines if the method is correct and the guide is perfect. As we proceed on to the next region these things are rarefied, till we reach the Brahmanda Mandal. There too these things go on, but they are discernible in finer colours. If the teacher is not perfect there can be the danger of getting absorbed in the powers which are not concerned with spirituality. The work of the teacher goes on and on to the final limit. I have discussed about the work of the abhyasi and that of the Master, not touching the technique of the system which the Master adopts for the higher approach of mankind, the centres of the heart through which the guide works, and the method adopted to regulate the mind and the senses. (SDG- 59,60)

We start by meditation on the heart, which is the nucleus in the human body. The changes are felt when the yatra, journey is started. That, what these changes and experiences are, have been already given in the book “Towards Infinity”, so I need not mention here. There are only four conditions felt in each one of the centres. They are verified as we proceed further in the region, and they continue till we reach the final stage of Being. When the yatra of all the centres of Pind Pradesh, microcosm is over, we reach Brahmanda Mandal. This is cosmic region, called macrocosm. All the powers of Nature are at work, and we try to absorb in them. It is a very big region, no doubt, but vaster are the regions coming after. Every point is the continent itself and the beauty of it is more felt, when we begin to traverse that part. Afterwards we enter into the Parabrahmanda Mandal, then Prapanna, where we feel the utmost devotion, and the greatness of God. After it comes Prabhu where we feel our share in the creation. Then comes Prapanna Prabhu where both things are there in rarefied form. Afterwards there are 64 points which are all my discoveries. Man becomes potentialised when he crosses all these points with yatra. After crossing all these points we get tidings to enter into the Central Region. This is the purely realm of God. There are 7 Rings of Splendour as I have discovered. If we get somehow the Master of the highest calibre, then we proceed further on to cross all the rings.

The work is not yet over. After crossing all the Rings of Splendour, the abhyasi begins to feel expansion throughout the universe. Then comes the stage of Divine knowledge. Afterwards we feel the vision of the absolute. In the end starts Layavastha in Brahm, at this state the problem of life is thoroughly solved. And this is the last run of all our spiritual activities, — but the thing never ends. We begin to start swimming in the Infinite in order to complete the chain, I must add that during our march to Reality, of course at a higher point, the atoms of the body, begin to convert themselves into energy, and then energy into its absolute. The whole of the system is thoroughly divinised. And a man becomes dynamic. (SDG-99,110)

The following four conditions, in order, are felt at the first point, the heart:

1. A peculiar state, awakening within the mind a Consciousness of the Divine force, pervading all over. 2. A Divine state prevailing everywhere, and everything absorbed in its remembrance. 3. Neither feeling of the Divine force nor that of remembrance, but only a feeling of negation. 4. Everything gone. No impression upon the heart, not even that of existence.

These four conditions are experienced everywhere and at every point. Under the Sahaj Marg system of spiritual training every one passes through them, though perhaps only the sensitive ones among them might be able to feel those conditions in their minutest details. These go on getting rarefied as we proceed on through the various sub-centres from the lowest to the highest. (SS-365,366)

For further reading please see PIND DESH, REGIONS.

A sage having fully entered into the state of Unity retraces his steps towards diversity. In other words when complete mergence in the state of Unity has been achieved there remains nothing in one to be negated. A reversion therefore comes in, just as it is in the case of the Centre, which includes within its sphere the state of existence which subsequently develops in form and shape. That means that for the real state of merging the expression ‘merging in Unity' is inappropriate, for then there remains not even Unity. The most appropriate expression for that would be, ‘It is as it is'. But at that stage there is no anandam, no charm, not even bliss. It is a condition of Statelessness. One pulled up to this stage might feel himself undone since he might be feeling neither interest, nor joy, nor even anandam. That is in fact the real anandam which one might aspire for. But then one might say that this does not agree with the description given in the Shastras (as the store-house of ananda). But that is only a misconception, for the real anandam is not the thing that can in any way be associated with the feeling of joy or happiness. Now, if one is brought up to it without undergoing the conditions at intermediary stages, he will neither have confidence nor command. (SS-350,351)

When the ultimate state of Being is in view, it is but natural that by constantly looking at it one may finally close the vision altogether by the effect of the magnetic force radiating from it, and statelessness the basic property of the Real may begin to settle down. (SS-308,309)

We must march on the path of realization like a brave soldier with full faith and confidence, not minding the difficulties or reverses. Dejections and disappointments weaken our will and shatter our firmness. (BWS-209)

Be firm like a rock and success is sure to dawn by itself. Indecisive attitude leads to half hearted efforts and generally results in mere partial success or more often in failure. (SS-349)

A steadfast seeker can never be led away by the flow of irrelevant thought. (SS-500)

I also desire that there should be no weakness of character among the abhyasis of our Mission; but what use is it that I desire it so! People are defective in the oneness with all. They do not wish to do anything themselves. They wish that I alone should do all that is necessary for achieving their uplift through the use of my inner powers – I should give them the desire to engage in meditation practice, get them to do their daily practice, give them improvement, progress and promotion and get them interested in all this activity through my own powers so that they do not have to do anything themselves. They do not wish to make the slightest change in any detail of their life or habits, nor do any type of practice etc., that has been taught to them. But when any defect is found in any of them or when any disorder arises in the matter of the spiritual progress of any of them, the responsibility and the blame, all are mine! I experience another difficulty too. Even without the cooperation of the people, my sympathies are with them and I am always interested to help them. Therefore on their expressed request, I become ready to do everything for them even when the request is made only as a mere formality born of bare regard for me. What else can I do when it is my intense desire to pour all my spirituality in them in larger and larger ladlefuls, irrespective of whether they are ready to accept and absorb it or not? When I look into them to see how much more feed I have to put in, my senses fly away and I wish that I could dissolve it all and give to them to drink up. But even of persons capable of drinking it up, only one or two can be found. This is my fortune, my lot – in life! My intense desire is that everyone’s work should be completed successfully. Effort of anyone never goes waste, but it seems to be very difficult for anyone to do any effort. All this being told they do not ’get’ it. Lakhs of rebirths have gone by without achieving their return to their homeland; and the sorrow that even now, its necessity does not show itself in them. It does not occur to me what I can or should do, when no one desires even to start moving.

My heart is filled to the brim with love for my associates. Whatever service I am able to render to them, all that does not give me satisfaction. My heart is ever intent and keen to ensure that the largest part of them should achieve atleast my own spiritual condition in the shortest possible period of time. In order to expedite this and to ensure the message reaching the largest number quickly and in good measure, I appointed a large number of preceptors to do the job of awakening the public so that their work can be done, and their character, conduct and behaviour can be remodelled and straitened out.

In the beginning, in ancient India, this system was kept in close preserve, without publicity. In consequence, in times past Rishis just imparted it to a few of their own disciples. Among them, some could not even impart it. Changing times and conditions had their effect. Gradually the method got lost. The Truth vanished and all its opposites were born. Ideas of differences of greatness and smallness were born and people began to be satisfied with microscopic successes, in the belief that the success was complete. The boat had sunk to hide itself in the lake. Even to the onlookers it seemed that this was all. All saw the lake and became so much attracted to it that none had a single thought for the Ocean. Thus they got themselves limited and soon its grosser aspects began to surface, concern for the body and concern for the concern begin to assume tremendous importance and proportions.

Then the bondage of egoism came in and got firmly established and people started thinking very highly of themselves though they were not so in truth. Ideas similar to this began to arise in some of our preceptors; and the decease is spreading instead of dying down. Endowing them with power has become risky for me. Power exists for achieving the Divine and for benefiting others; but in such persons it started inducing intentions of selfish profit. In addition to teaching others incorrectly they started debating even their own practice. They forgot that along with becoming preceptors, they continue to be abhyasis. They started injecting their own personal ideas into the detailed rules and methods of meditation practice decided and laid down originally and started teaching abhyasis the considerably altered methods of their own practice. Some preceptors teach something and some others some other way. It does not occur to them that in the very fine(sookhsma) rules of practice achieving the Infinite, even the slightest variation of change can have the dire consequences. Can anyone claim to have achieved all Infinity? If a grain of Reality be gained; it is so invaluable that the entire riches of the world can not be its ransom. It is true that power too was given to them, but they desired to use it, buried as they are in their selfishness and egoism. They never could think that this puts twofold burden on me. (One to progress their advance towards spiritual welfare and the other, to separate them from their self-created and developed ego.) Because of this small but wrong doing of theirs; how much work for me gets increased, never occurs to them – perhaps they are not in a condition to be able to appreciate it at all. They began to believe that their faith in their ego is their Power and became entangled in it. It is quite possible that they become so immersed in their condition that any effort to free them from it is like making pulse grains out of steel. They just learnt the word ‘Power’, but they did not know, did not attempt to understand, what Power is, and how to use it to help others. A few are so born who confuse dhal for boiled rice and take great pleasure in this confusion. This alone can be said about them that they have strayed away from the path; and to bring them back to the path has become near impossible due to their having gone away from their dharma their duty. This is the reward I get for all my labour. What can I tell such persons? Only this, that such is my fate, my fortune! (SDG-175,176,177,178,179,180)

The world these days is passing through a critical stage. The political situation is growing extremely intricate day by day. The economic condition has become very depressing. Moral, religious and social degradation has almost reached its final limit. An atmosphere of rivalry, unrest and insecurity prevails everywhere. Every nation looks with jealous eyes upon her neighbour and utilizes all her resources in finding out means of exploiting it. The statesmen of the world are not quite ignorant of these facts. They are trying every means to reach a satisfactory solution of the various problems confronting the world. But the efforts of all the organisations set up for this purpose do not appear to bring forth encouraging results on the whole. The problem of world peace so prominent in the minds of the greatest politicians and statesmen is a mere illusion or a mirage.

The state of affairs in India does not hold out any bright prospect. Dissensions and party feeling are prevalent everywhere in the country. Self-interest is predominant. Moral principles are neglected. Problem of bread and butter is acute. But in spite of all these, some of us think that the country is progressing. The sign of progress they take to be the gradual drifting of the country towards the western type of civilization, which is based on pure materialism. But now the age of materialism must come to an end. The old order must change yielding place to new. The present structure of world civilization based upon electricity and atomic energy shall not remain in existence for long. It is destined to fall soon. The whole atmosphere is so much charged with the poisonous effect of absolute materialism that it is almost beyond human control to clear it. (BWS-280,281)

I present before the readers a glimpse of the world that is to be, as I see it in my vision. Believe it or not, but that is my reading of Nature in the clairvoyant state. (BWS-281)

In consequence of the present upheaval, drastic changes will come into effect and the new structure of the world will be quite different from the one we see today. The fate of Great Britain will be sad. A part of it, i.e., its southern portion will sink into the sea. A volcanic energy in the latent state is at work in the heart of London and in course of time it will burst forth in the form of a volcanic eruption. The Gulf Stream will change its course and the country will become extremely cold. The fate of Europe too will be similar. Smaller countries will lose their existence. The future of Russia is in darkness. She cannot survive. The very weapon of Russia will serve as a pistol on her own head. Communism shall have its grave in its own homeland. As for America she is in imminent danger of losing her wealth and in course of time she may almost be reduced to paupery. Her power and greatness too will sink along with it. India will regain her pristine glory and she will rise to prominence under her own government. Her suzerainty will extend far and wide and the world will look up to her for a beacon-light. But she too will have her share in the world upheaval. The germs of rebellion are developing in the country. A part of the country, i.e. eastern portion of Bengal will sink into the sea. The volcanic energy is also active and may seriously affect some parts of it especially the state of Bihar. The Deccan plateau may, in the remote future, turn into an island. There will be enormous bloodshed all over the world and the loss of life through various causes will be so great that the world population will be considerably reduced. The new structure of the coming world will stand on bones and ashes. A type of civilization based on spiritualism will spring forth in India and it will, in due course, become the world civilization. No country or nation will survive without spirituality as its base, and every nation must sooner or later adopt the same course if it wants to maintain her very existence. (BWS-283,284)

Problems are so many with all humanity; and as such as one remains attentive to a problem, it becomes a stumbling block for him, Disappointments make us cowards. If somehow we remove the prefix `dis', `appointment' remains. That means we have been appointed for something; and when appointment for certain job has been made, we can never think that we are unable to do it. That means a sort of a wave is working smoothly, and you are carrying on with it. In that case, there is no idea either of the past or of the future. Be like a tiger in the realm of God, and progress is assured. (SDG-163,164)

Submission begins with obedience. When we are deeply impressed by the great powers of a Master of higher attainments in spirituality, we feel inwardly inclined to follow his biddings. But often the effect remains upon us only when we are in his presence, and when we are away we become unmindful of him. Repeated association with him for some time brings us in close touch with the great soul and his supremacy begins to be established in our heart. We accept him as our guide in all matters pertaining to our spiritual advancement. The result is that we remember him frequently. When we are perfectly convinced of his superior capabilities, only then our submission in true sense begins. We go on with it and practise as we are directed. We think of pleasing him by our actions. The idea of right or wrong, too, begins to assume prominence in our heart and we feel inclined to refrain from evil. We consequently adopt the line of virtue so that we might be able to please our great Master. It is our primary motive for we wish to be saved from the miseries of the next life. (BWS-261,262)

You have written to me that you feel worried when you are short of money. This is no doubt troublesome, but then there are two aspects to it; the one when man gets agitated and perplexed, and the other when he remains steady and composed in a spirit of submission. Both make all their efforts to overcome the difficulty, but there remains some difference still. Let us take the example of a sick man who is attended by two of his servants. They tend him, serving food and medicine at the proper time and look to all his comforts. But one of them is greatly perplexed and upset by his serious illness while the other is quite composed and steady. Which of the two shall, in your opinion, be rendering better service to the patient? I think you will definitely say that the one with a steady and composed mind will be more helpful to him than the other, although both of them are serving him honestly with a heart full of love. So much it be with you in case of your household difficulties, the solution of which can be better arrived at when you are calm and composed. We should ever go on with our work with a sense of duty in submission to the will of God. This will give you a taste of the nectar of real life. (SS-429,430)

Liberation can make one free from all the earthly bondages. When a person wants his Evolution, Nature helps him. Doctor gives bitter pills to the patient, even when he loves the patient dearly. God wants to see His creation quite befitting, pious and clean. So it is the Law of Nature that He does everything necessary to open the door of Evolution. `A bad workman quarrels with his tools' — is the proverb. What we think bad and troublesome, becomes the way of freedom. My Master, in great agony due to abscess of the liver, said on seeing tears in the eyes of His disciple that though He could cure His disease in no time, He did not want to meddle with God's ways. (SDG-105)

The routine practice followed in our Sanstha is meditation on the heart. The same practice has also been advised by Patanjali. The basic principle of this process has already been discussed in the `Efficacy of Raj Yoga', which I do not mean to repeat here again. The process greatly helps us in throwing out the grossness of our being and in assuming a state of highest subtleness. We know that God is completely devoid of grossness, so the realisation of God must mean the attainment of a state of similar subtleness to the last possible degree. This is what we aim at in Sahaj Marg. The system helps an abhyasi free himself from grossness that has settled round him in the form of coverings. (SDG-90,91)

Iron will and constant impatience and restlessness for gaining the object bring easy success. (BWS-102)

The Sudharshan chakra of Lord Krishna is well known to everybody. It is represented in the form of bright disc which could be cast at the target aimed at after revolving it round the finger. For this reason it is often called as the finger-wheel of Lord Krishna. It was the most powerful weapon which Lord Krishna had utilised for bringing about the required change in the world structure. It had the full power of the Virat region in it. The Sudarshan Chakra was in fact not the material instrument (in the form of disc) when Lord Krishna possessed but the subtle power (in the form of revolving ring) which was under full command of Lord Krishna. (BWS-325 Foot Note)

The world is full of sorrows and miseries. Some are groaning under pain; a few are lamenting over the death of their dear ones; others feel worried by poverty, ill-health and afflictions. There may be only a few who seem to be favoured by fortune but even they have their own troubles and worries. A poor man is worried at not being rich; a rich man is worried at not being richer; and a very rich man is worried at not being the richest. There is in short no limit to it. This is the routine course of Nature. (SS-413)

Another serious obstruction in our path is caused by our sufferings and miseries. Almost every one in the world complains of the miseries he is faced with and which he wants to do away with. But he neglects the right means. He thinks fulfillment of desires to be the only way of removing miseries. But that is not the solution. Miseries are commonly considered to be detestable, but there have been sages who voluntarily courted miseries, thinking them to be a boon and have often prayed to God for them. The mystery of the problem will be clear if we look into the origin of miseries. Soul possesses consciousness as a result of God's will to effect creation. The soul likewise began to form its own tiny creation and gathered round it things of its own creation. Now a stir, a motion (i.e., unrest or disturbance) was the main factor in bringing about the creation. Similarly for the tiny creation of the soul too, unrest or disturbance is indispensable. We also possess the force of will, which we apply to impart power to the factors necessary for setting up this creation. They appear before us in the form of joy or sorrow, comfort or misery. The mind, too, being constantly active creates within us liking for the one and dislike for the other, introducing the two extremities of a thing. Thus miseries come into existence. This is all the creation of the human mind, which results from our ignorance of the right relationship of things. Our passions, emotions and impulses too contribute a good deal in aggravating the troubles and at times cause fierce tempest strong enough to threaten a complete wreck. We generally attribute its causes to circumstances. But it is a wrong notion. Mind is the centre of this outer expansion of man in the form of human body and everything, which is exhibited through the medium of the body proceeds from the centre, the mind. (BWS-197,198)

Total absence of sufferings and miseries in life is, however, impossible and unnatural. In fact they are rather meant for our betterment. They are just like bitter pills of medicine given to a patient to restore health. The misuse of even the best thing creates trouble. So is the case with miseries. Proper utility of everything at the proper time and in the proper way is sure to bring forth good results in the long run. Miseries are really our best guide, which make our path smooth. To a man in ordinary sphere of life, miseries are very helpful for his making. (BWS-198,199)

I have my own experiences of sufferings and miseries, and after pondering over them a good deal I have now come to the conclusion that suffering and disease are the boons of Nature in disguise which helps deliverance from the effects of samskaras. When one is cleared of their remnants, spiritual progress goes on unabated, provided one's mind is inwardly inclined towards it. (SS-423,424)

Sufferings and miseries have their own place in life. Every one has his share of it. Even sages of eminence had their own. Had there been no sufferings in the world, man's thought could never have gone up to the reverse side of it, i.e. the bliss. Thus man's affliction offers him inducement for finding out means of emancipation. In other words they serve as stimulants. We know that coal can be transformed into diamond. That means that a change in the setup gives things a new appearance. A thing becomes useful and pleasing when its set up is right, while it becomes painful and ugly if it is wrong. The same is the case with afflictions. Our discriminative faculty is so much over shadowed by the hankerings of the mind that we have become quite blind to the real values of things concerned with in life. As a matter of fact every thing in life is for our ultimate good; only we have to learn their proper utilisation so as to turn them to our advantage. But unfortunately we have all along been going the wrong way, led by the misdirected tendencies of the mind. We have been taking a crude view of every thing, corresponding with the baser inclinations of the mind. Every thing has gone on growing denser and grosser to our view. The heart and the brain being influenced thereby began to contract the same defect. Covering after covering began to set in, obscuring Reality from view. This will go on till accidentally a time may come when a gush of Reality having blown into the heart may cause an awakening within. It is then that man comes to a proper understanding of the real values and feels induced to resort to mending his disturbed state. (SS-415,416,417)

Suffering is the root and results are flowers which every associate should strive hard to have. (SDG-65)

For further reading please see MISERIES.

If a man wants to work out the problems of his life easily, he should give right suggestions to the mind. It is the condition which comes by practice and proper moulding of one's self. It is very easy to remain in one's own condition which is divine. It is the sure process for evolution. (SDG- 32)

Please see MEDITATION - THOUGHTS.

When they {Senses} are summarised, they become a new force for our regeneration. Now, this is another instrument for our help. When this thing is attained, we have formed a base for our further approaches. I begin to modify itself when the effect of Divinity starts to percolate. The base becomes a sort of force and begins to reinforce the substance required for our elevation. When the base is formed within us, the charging with its contents, is also there affecting the entire fibre of our being. These contents are the ingredients of real life which we can safely call “Life in Life”. The main difficulty we find is that all our actions are directed unwisely. Actions are results of thoughts and thoughts are our own actions. Truly speaking, we give wrong suggestions to the mind. People can object to it. How do we give such suggestions? The environment creates the circumstances to have such ideas. We move in that sort of environment. (SDG- 30)

The upper region marked as ‘U’ is the first part of the heart and the lower region denoted by ‘L’ is the second part of the heart. The upper one is the landing point of the great rishis. They come in this state after a good deal of penance and sacrifice. The thing is not open to everybody, although so near, but only to him who really deserves it. The lower region is generally the place of common folk. Super-consciousness of the inferior type abides in the region marked ‘U’. You begin to become conscious of many godly things when you reside in this region. The man always intoxicated with worldly things cannot reach even this state of super-consciousness of the inferior type. (BWS-60)

Our super-consciousness travels in this region, till we come to the point of the superior type of super-consciousness, as we call it. (BWS-61)

Similarly we now come to the other part of the region, called ‘D2’, the upper one. The right side is the lower region as shown in diagram No.4. Here we find the superfine state of super-consciousness. It all depends upon the point ‘B’ of the heart which, if purified to the core, will land you at the point ‘A2’, which lies in the region ‘D2’.

A little beneath the superfine state of super-consciousness (i.e., behind the skull) where the region of mind begins there are again two parts having the same points, but they are passed over easily to reach the point which I shall show by a diagram later on. I have discussed enough the heart region, though only in outline. I shall now deal with the finer stages that we come across during our march onwards. (BWS-63,64)

After crossing the mind region there comes the central region. Super-consciousness of the finest type comes in this region. The theory of invertendo comes in again — as explained in The Commentary on Ten Commandments of Sahaj Marg. What we find on the right side of the heart, we find on the right side of this region too. ‘D3’ is the last stage of super-consciousness where every stage is gone — Zero — Nothingness. It is the super-finest state of super-consciousness.

This kind of super-consciousness is reserved for the Incarnation of Deity. The state is sometimes, though under very rare and exceptional circumstances, bestowed upon some special personality too, who generally comes for the change of the world. His position comes next to Incarnation of Deity. He practically enjoys the same position as regards the working of Nature. (BWS-69)

If you enter the upper region, cleaning the points ‘A’ and ‘B’, you make yourself deserving for reaching the other sort of super-conscious state which lies in this region of heart. One who thoroughly cleans the point ‘B’ receives, then, the happy tidings of his entry into that sort of super-conscious state I am going to deal with hereafter. (BWS-60,61)

In the heart the upper region lies on the right side whereas here in this part it lies on the left side and the lower region is on the right. Here, ‘A1’ and ‘B1‘’ are the points akin to those (i.e., ‘A’ and ‘B’) in the heart. In the portion called ‘D1’ there is superior sort of super-consciousness. The only difference is that the ideas creeping in at ‘A1’ are finer. It is left to the abhyasi to purify the point ‘B1’ so that finer things may begin to reign. You get purified to the same extent in this portion as you purify the points ‘A’ and ‘B’ of the heart. The people generally proceed with the right side, called the lower region, because they have not purified the heart so much as to enable them to enter this portion in brighter state. They want to enter with all the things they possess. Thus they try to attempt an impossibility by trying to proceed with the left side. It depends much upon the worthy master or the guide to lead his disciple on to the right (correct) side with his things or belongings cast as under. Here the cosmos begins, which is a part of this big circle of heart. Here people often feel the light being displayed in heavy showers. But this is not our goal. We must tear it off before we cross this big circle of heart. (BWS-62,63)

Please see SELF SURRENDER.

Please see MIND REGION, FIRST MIND.

Shri Aurobindo has talked so much about the Supermind which he claimed he was bringing down upon the Earth. But as a matter of fact it always comes down upon the earth when some superior force in the form of a Special Personality is in existence in the world. It is not actually the supramental that works by itself for the changing of the character of the world, but a still stronger power of the subtlest nature which I might, for the sake of understanding, call as Super-supramental, which is above the level of sattva, rajas and tamas. Higher above there is a still greater force which is used, and can be utilised, by the Personality who comes down for the special work of Nature. (SS-121)

A man is born today; he goes on growing, developing his senses and faculties by stages. A time comes when he gets ripened, both in wisdom and folly. Occasions sometimes arise when he has to make clear-cut decisions as to what he should do to serve his ultimate purpose. He comes across men of knowledge and learning who put things to him in diverse colours. They talk about the philosophy of dvaita, advaita and visishtadvaita. He hears them and takes impressions thereof. He takes into his understanding the views about God, man and the universe and also about maya, jiva and Brahman. All the discussions and the interpretations bring to his view the same thing in numerous different colours. He presumes that he has acquired the real knowledge of things and is able to interpret a thing in several different ways. But that is all mere superficial knowledge having no relation to the actual realisation of the thing. Of what avail can that knowledge be in the practical field? This is generally the case with most people. (SS-346,347)

Generally learned men, though I respect them much, express their opinion about realization or its condition on the basis of their learning, and not upon their empirical knowledge which is really the dependable one. For that reason I regret to say that realization has now become a present day art. The reality has sunk down deep, leaving its outer cover for the artists to paint with colours according to their mental taste and skill. The result is that people begin to focus their attention on those very paintings and get in to them to an extent which is neither spiritual nor real. I believe one must not have any right to touch the subject of realization, unless he has attained it in true sense, whereby the Divine wisdom has awakened in him. (SS-360,361)

As for my own handicaps, I may say that together with all this I have to attend to my own job of carrying out Nature's work entrusted to my charge. Besides that I have also to look to the spiritual training of my associates, which is no less tiring a business for one in my position. I therefore find my heart and brain incapable of withstanding that much strain. Besides, this superfluous item forcible imposed upon me offers serious hindrance in Nature's work entrusted to me, with the result that it suffers heavily. I fail to understand why this sort of service should be demanded of me when there is a host of doctors around them to cure their bodily diseases. The doctor who treats such cases is no doubt amply paid for his labours, whereas, by way of my remuneration, I do not even have the slightest diversion of their thought towards the Divine which would have been in their own interest in the long run.

There is yet another difficulty there. It is that with the increase in the number of the members, the work of curing diseases is also likely to increase heavily with the result that some day it might become almost impossible to meet the demand. (SS-432,433)

Some say if you take up the path of Yoga you will be faced with serious afflictions and difficulties throughout your life. That is the view of the weak and the superstitious people, and must never be accepted on practical grounds. Besides, if it happens to be so at all, what harm can there be if, by undergoing afflictions for a life, one is likely to be saved from the miseries of all the subsequent lives? So please do what seems to be appealing to you, using your own discretion, or else rely upon the experience of a practical man. (SS-115)

When we are out of light we fall in darkness. When we are out of wisdom we become fools. When we are out of Reality we become Satan. Now they have come down to the adverse state of Reality. They begin to imbibe that which is not in consonance with Reality. In other words animalism begins to spread into them and they begin to peep into the state which an animal has. Some times they will think `Since I tamed this cow I began to get enough money, I tamed a horse and I have a grandson'. So such ideas are nurtured. Such conditions when observed for some time breed so many other ideas which we call superstitions which themselves denote they have no meaning. But this is the result of only gross thinking. When we take the finer aspect of grossness we begin to think ourselves spiritual. That is also a superstition. They think of what they are not really. If milk is adulterated in wine it remains no more milk.

In any religion which becomes old such things creep in and then saints come to remodulate. But unfortunate it is that such saints do not come at all times. That is because we do not call them for it. Why do we not call them? Because superstitions become in the mind of the people a religion by itself. And they are so immersed in it that they do not think what is above it. What is above the superstition is really a power which can call the saints. And that is the spirit required for the transformation of the lives of whole of the world. A doctor can cure a disease but the shepherd cannot. (SDG-134,135)

Raja Bhartruhari, when awakened to Godly thought, had a pillow to rest his head upon, but after some time he gave it up thinking it not worthwhile. The pillow stands for ‘support', the divine support, or in other words reliance upon God,* giving up everything of his own. Is it not of the greatest value if it could be possible in ordinary grihastha life? How to remain constantly busy with Divine thought while doing one's worldly duties? One might say that the two being contrary to each other cannot be taken up together. But that is not the case. It is quite possible and easily practicable if one takes it up in earnest. In due course Godly wisdom awakens in him and he begins to work with it in all his activities of life.

* The Urdu word “Takiya” means “pillow” as also ‘reliance’. (SS-414)

As for my services to you I am ever ready for what I am capable of. I request you in all earnestness to accept my services, nay, rather compel me to render the greatest service, so as to enable you to take away all that I have with me as my master's trust for you all, and which I am ever eager to distribute amongst you. (SS-27)

I want you all to take this point into consideration and to act accordingly. Time never comes again. We must therefore utilise it to our best advantage. As a true follower of the Great Master I have nothing to offer except a little support together with my good wishes.

For that I expect every one to put his best efforts. I may also assure you that the attainments you make during the period of my physical existence will be of value to you after I am gone. But if you neglect it now, dwelling in the idea that you shall have it by developing attachment with me even after I am gone from this material world, it may then be a hard nut to crack. (SS-281,282)

If a man does not grow lighter day by day he must conclude that he is receiving wrong type of spiritual training. Constant growth of lightness of mind and spirit is the surest test of spiritual progress. (BWS-241)

There is yet another difficulty with me. I am by nature over- indulgent and highly susceptible to external pressure, with the result that I am not able to reject requests for favour or help if they are not otherwise objectionable in any way. This may be counted as one of my defects but I have my own reasons for it which I do not like to divulge, though at the bottom of my heart I wish you all to have a taste of it yourself. Let this defect therefore be mine and remain confined to me alone. As a matter of fact whatever one wants of me in connection with his spiritual enterprise I feel inwardly induced to do my best for it, and impart to him what he desires. For example, most of the people coming to me seem to be eager to have peace; so in compliance with their wishes I do transmit to them accordingly. I am thus compelled to give them doses of peace, withholding the pursuance of the real objective which is thus considerably delayed. I cannot therefore go on freely with their spiritual training on strictly spiritual lines. (SS-160,161)

Please see GURU - ROLE.

The wise men of the times, to start with, had to prescribe those modes of worship that may, ultimately, take them to Yoga — the sure shot of Realisation. But according to the laws of nature devolution follows evolution and vice-versa. Their minds did not travel further to the real side with the result that the images became personified God. The way of worship is forgotten — the outcome of which we see even this day. Grossness has developed to the extent that it has become an impediment to the Divine Grace. The higher approaches are not possible if the accumulation of grossness continues. The beauty of Sahaj Marg system is that it cleans the grossness for His Grace to descend. But in case the accumulation of grossness is there, the abhyasi falters and lingers at each step. (SDG-114,115)

God is the subtlest being. Somehow if we become subtle as He is, it means union. In the Sahaj Marg system we try to grow subtle from the very beginning, and the teacher also tries for that. We only think of duty as worship which may bring us to a subtler state. We also, as I have said elsewhere, check artificial vibrations which are formed, and try to have Divine vibrations. In this system our whole attention is directed towards subtleness, and hence we discard according to Yoga those things which add grossness to the system. Thus the thing goes on and the time comes when grossness bids farewell and subtleness also loses its charm. What comes after it, is nothing short of what we want and which we are seeking. I earnestly pray that all of you may attain that conditionless condition. (SDG-144)

The practice followed in our Mission is meditation on the heart. The same method has been recommended by Patanjali. The basic principle of this process has been discussed in my “Efficacy of Raj Yoga”, which I do not mean to repeat here. The process helps us immensely in throwing off the grossness of being, and in assuming a state of greatest subtleness. God is completely devoid of grossness; so, realisation of God must also mean the attainment of a similar state of subtleness and purity. This is the greatest merit of this system. It helps the abhyasi to free himself from the grossness settled in the form of Coverings. Master's help through the process of Pranahuti is of utmost importance in this respect. (SS-38,39)

Under this system much emphasis is laid on removing the grossness so that over-cloudiness which hovers around the soul be removed. That is for all preceptors of the Mission an important part of their duty. Still much is to be done in this respect by the abhyasi himself, who is prescribed a method for the purpose. (SS-356)

On the back side of the first Mind there is Centre or the state of tam which is clearly explained in the book Imperience Beckons. If you have brought your individual mind to the level of first Mind, then you have only to jump above the first Mind whereto there is Centre or Almighty. (BWS-36)

I now reveal herein the true significance of a little known mystery. Generally they consider Sat to be the reality and treat it as a yardstick for measuring the knowledge of God. The mystery at the bottom is quite unknown to them. In fact it is all the sphere of Tam and Tam alone. This is the only thing worth achieving for a true yogi. It is no doubt very difficult to gain access up to this point. To acquire Sat is a very easy job but the state termed as Tam cannot be so easily attained. There is nothing beyond it. Though generally people talk a good deal about it, few amongst them even attempt to secure approach up to it. Even purity, simplicity and peace are not there. It is in fact beyond all of them. This is the very thing which is acquired after persistent labour through several lives. I can boldly assert that even the greatest saints of the world have remained short of the mark in this respect. The state of negation which one craves for and which is the real life abides in it and all activities cease before one reaches the point. This is the Divine mystery which is revealed today. It is the central point of the real state of Being which in most of the cases remained unattained in spite of all the efforts of the pursuer. Perception has no approach up to it. People tend to consider this state of Tam as their deadliest enemy. But if you ever happen to study a person in whom this state of complete ‘ignorance’ is reigning in full swing, you will find that at the highest pitch of advancement he, like an infant baby, has no awareness of his own condition. But if a slight touch of Sat is applied to it, he will then begin to have cognizance of his state to Tam. This is due to the fact that the meeting point of the two leads to the creation of a new state, identical with that which was the basis of Creation. Now the principle of Invertendo applies in this case too. (BWS-122,123)

We are searching for the potentiality which creates consciousness, and if that too is gone then we find ourselves on the verge of true Reality, pure and simple. This philosophy is too high to be described adequately in words.

Do you understand when I say we have to find out ‘potentiality’? What is its origin or where does it come from? It comes from tam, the last resting place of a true yogi. It is not one of the three gunas but an expression of the condition at the stage as explained in the book Imperience Beckons. The liberated souls partake of it — the real thing, just described — according to their rank and state. (BWS-72)

You say, “I hope my distress cry will move your pitying heart”. In reply I may only say that my master has made me the target of the world's sorrows and I like to prepare at least one for the same. (SS-84)

A great wonder of the system is that a teacher trained in the system, though he may not himself be actually up to a certain stage, can yet make abhyasis have a taste of that stage through transmission. The reason is that it is not really the teacher himself who is imparting anything to the abhyasi through transmission, but the Great Master himself who does everything through the medium of the teacher's person. Thus the personal limitations of a teacher do not have any effect upon the abhyasi, and what he apparently seems to be transmitting comes direct from the Unlimited. The teacher must however have his will sufficiently developed to effect the course of the flow towards the abhyasi. (SS-35)

I remained very happy in your company. When all of my associates gather at one spot, it becomes a temple for me and it is their duty to make their hearts as the temple themselves. I am happy that all of you follow the meditation prescribed; but there are a few who remain non-attached after the meditation is over. They forget the idea of God and begin to remember themselves throughout the light of the Sun. It is their work to shape themselves for the Divine purpose. At its start if they think that this is our Mission and our God then they will be helped much in His remembrance. (SDG-117)

When we reach this tenth knot the previous conditions change their phase. By now we become so much accustomed to supplication that we begin feeling His home to be ours. That is to say, we begin to sense a feeling of “Masterhood.” But this, not being an imposition, is the actual condition of the place which develops by the effect of our close proximity with the Lord and which must come to an abhyasi at this level. Just as on witnessing the gentle flow of a watery current one often begins to feel the dancing of the waves in his heart, so does an abhyasi at this stage feel and is inwardly prompted to revere his own self. Putting it another way I may say that for enjoying the fine fragrance of the sandal one has to go to the tree itself, but when he applies its paste on his forehead he gets close to it and enjoys it just in the same way. We are now at His portals and feel the cool breeze coming from within. The Master too starts sensing that one of His slaves is in wait for Him. Sameness also begins to develop to some extent though much is yet to be covered in respect of closeness. Here the function of Ishwar, in the sense of the Creator, ceases and the Ishwar has no access beyond. Onwards we begin to contact with the Bhuma – the Absolute and attain freedom from bondage. It is a place of rare approach. The air does not breathe there, rather the air at the place is of the type which is hardly attainable even after persistent labour, and practice, or we might as well say that the air transforms into its real essence which we have now to pass through. What is that essence? To call it as a vacuum may not be quite appropriate, to express it as the reflection of Bhuma may also not be exact, because all these are comparatively heavier. In all fairness it can only be said that the Bhuma is there and a conscious feeling of its existence is present in the heart, which determines that there is a certain eternal and universal existence towards which we have to move on. Then only we must understand that we have come up to the next knot. (BWS-333,334)

Existence comprises of all the various forms and conditions in which the different elements appear to us. Now the next stage comes in when the divine luminosity appears in the form of bursting flames of fire. A true devotee associates the heat thereof with that of true love. I may also add that at the time of the creation the Origin wherefrom the currents began to flow out was cold because it was unalloyed with matter. As they flowed out they gave out jerks, which went on multiplying. The jerks occurred mostly at the point wherefrom the process of creation had started. It will be more comprehensible if for the sake of understanding we divide it into three parts. When the coolness got extended up to the limit where it started generating heat mostly by its own actions, there from it began to assume the differentiated form. It was of course the central part. Now the same central part came to our lot in the form of a granthi or knot. There we find some circling rings in it. To be more plain I may frankly say that the very Root-Element now by itself turned into a knot and owing to the multiplicity of actions and counter actions, assumed such denseness as to transform it into matter. Now we are absorbed in it through our thought and are wandering round in it so that we may be able to proceed onwards. When our intense craving brings us in direct contact with the real condition at the knot we find it to be related with the element of fire. By securing merging in it one acquires command over the element of fire. When we cross this sub-point we come to the consciousness of its original state, which serves as a ladder for our further approach towards fuller apprehension. Merging has developed in us the knowledge of the condition of the place. It is now ours and we have acquired mastery over it, and have become jnani up to that level. This is what jnana really means and such is the actual condition of the jnani – the knower of the divine knowledge. (BWS-313,314)

For further reading please see JNANA.

As we reach this thirteenth knot we begin to feel existence all through – an eternal existence. I have taken up only the major knots because the minor ones are innumerable and their difference is beyond words. So far words have somehow struggled on to express but they are henceforth helpless. Still our pilgrimage continues. Numberless such knots come in our way and we pass through the conditions of merging and identicality at each of them. Maya loses its touch even before we enter into the thirteenth knot. So is the case with egoism. Further on everything loses its charm. Run is still there, till the run itself ends. And further on, it changes its form. This state is attainable after thousands of years of labour and toil but the onward march is only possible when a capable guide or Master is available. Whosoever has got such a sadguru traverses every knot and finally reaches the shores of infinite ocean, which is the ultimate limit of knowledge.

My only urge to the people in general is that they must try to judge themselves in the light of this version. Only then they will have a clear understanding of what true knowledge is and where it ceases to function. Its function ends where its experiences are over, and the condition becomes like that of an innocent child who knows nothing. This is our actual condition when we arrive at the shores of the infinite ocean. This state falls in the sphere of knowledgelessness and this alone is the actual condition of the real knowledge and the final stage of it. (BWS-336,337)

Raja Yoga is the old system of science followed by the great Rishis and saints to help them in realizing Self or God. It was first introduced by a great Rishi who lived seventy-two generations prior to Raja Dashrath of the Surya Vamsh (Surya dynasty). After pondering long over the subject, the great sage, at last, discovered that it is the outcome of the Power which is similar to or identical with the thought Power of man. The kingly thing in us is thought which ultimately develops steering us to our Goal. (SS-25)

Idea, when it leaves its boundary, becomes thought. When thought becomes stronger, the activity for Realisation develops. One who dives deep, gets the pearls. The burning desire for Realisation brings the goal nearer. If anybody wants that he should get benefited, he should encourage himself to cultivate right faith, right cognition, and right morals. (SDG-64,65)

As a general rule a thought when it becomes deep brings into effect something like a pause, which has a tremendous force. In case of the Centre, the question of depth does not arise at all because of perfect uniformity there. The idea of velocity of force, the direct action of the mind, was also absent there, since the Centre or the Ultimate Brahm, though absolute, did not possess mind. (BWS-352,353)

I am opening today the greatest wonder of our system of Raja Yoga. Very few people could realise the efficacy of this system. We think of one thing and one alone — the super-human nature. We call It either Guru (Master) or the object of concentration. We have but one thought and that of a certain personality super-human in form; and very soon we find ourselves attached to the form so much that other things begin to look secondary. We attach importance to one and the same thing. If we pump out water straight into a channel it will flow by its own force to some extent and at the same time with the help of the machinery attached at the end of the butt. Similarly we proceed in the channel of Almighty with the thread of thought, attaching our will-force at its butt end, i.e., from the starting point. The will-force comes from the individual mind which makes our way clear. We keep the idea of pumping out a certain thing from its proper place called the individual mind. The force increases day by day; and our individual mind too, having the idea of going above, becomes stronger and thus begins to lose the effect of bad training. It serves a double purpose. It cleans the individual mind, and also brings the goal of human life within reach.

When you reach this stage, you find yourself soon jumping into the ocean of eternal peace and sublimity, and when your thought becomes so strong that it begins to dwell permanently in the midst of the waves of the ocean, every other thing downward then seems to be fading away. You have no other thought but that which you have made already. The result is that the things you see down below look like objects in a deep valley when observed from a high peak. When you do not see the things below, you feel no attachment with them. In the long run the goal becomes quite vivid to the eye, and there remains nothing but the object you have really and correctly made. Now you are free from worldly attachments. I mean to say you see things, but attach no weight to them. This thing continues for some time as long as you have the idea of the same nature. As time goes on you feel yourself to be as free and forgetful as a sleeping person who satisfies his itching sensation in a perfectly unconscious state during sleep. (BWS-31,32,33)

It is an admitted fact that thought-force of man is nearer to God.

Our present degenerated state is the reaction of thoughts, and by the help of thoughts alone will we be able to evolve our-selves. So if it is utilised in Divine pursuit it will ultimately bring us nearer to our goal. When the goal is before you, this means that you are getting the air of purity, which brings freshness to you and prepares you for further progress. Once the initial step is taken, the other steps follow automatically, if the man is restless for achievement of the goal. There must be one and only one goal so that one may not form different channels for the different goals. Lord Krishna has emphasized that one should do action but should not think of the result. Why did he advise Nishkam Karma? The reason is that if you think of the result you will jump into it, and the force which is to urge one to action towards the objective will be divided, and thus one will be making channels like the different canals in a river exhausting the force of the river. So there should be an all out attempt to gain one and only one object, and one must not think of the result. Because otherwise you will distribute your force in different channels and the force will be reduced greatly. (SDG-143,144)

Those who rise above the cosmos can no doubt become almost thoughtless. When a man goes on with his usual work, of whatever nature it might be, in the sense of duty having no weight or impression of it upon his heart, he spoils neither himself nor the cosmos. That is why Lord Krishna has insisted so much upon the recognition of the true sense of duty. (SS-127)

Even a preceptor of calibre complains about the encroachment of thoughts during meditation. For that I would earnestly say that during transmission, as my master says in one of his writings, the sukshma sarira of the teacher enters the body of the abhyasi knowingly or unknowingly, and this brings to him the wavy thought which the abhyasi has. Of course, they may be translated in such a way that the preceptor thinks them to be his. Happily you have got very good abhyasis, so the bad and vicious thoughts get no chance to attack you. I unfortunately found a few men from whom I was feeling the squalid sensation within me, when I transmitted to them. I then refused to accept them as members of the samstha. There was another case in which I found, that when I transmitted to him, pictures of naked women were coming to me, as he was a perfect debauch. So I did not take him into the samstha. The master too had met with similar observations in two cases. If a preceptor of calibre wants to minimise such thoughts occurring in him, he may give suggestions to the abhyasi's individual mind to stop such working during transmission, and it will be helpful. But this process should not be done very frequently because preceptors know many things about abhyasis by the help of the individual mind. (SS-236,237)

Try to be as thrifty as possible. By thrift I do not mean miserliness such as to inconvenience the children. (SS-298)

At the time when there was only the Absolute and no creation, the question of time did not arise at all. When the thought of creation got enlivened in the Base, it was perfectly free from everything. It proceeded on and due to the effect of motion, got transformed into power, with its tendency directed towards action. But for the action, it must naturally stand in need of field or base. Now the brief pause, intervening between the original thought and subsequent being, or in other words between cause and effect, was already there. This can appropriately be interpreted as “duration” or “time” and served for the field for its action. Thus time having merged into the power, got transformed itself into power, for further action towards creation. (BWS-352)

Thus whatever existed between the thought and the action was power, which is termed as “time”. The same power we too have got as our share but in accordance with our limited capacity. Now in order to utilise this power we have to merge it in the greater power of the Centre, which is all and absolute. There is nothing in the world – not even the megaton bomb of the modern science – to match this great power. The modern science may not yet have realised its full significance, though even if it had, it would have utilised it for the destructive purposes only.

The power can however be brought down to earth and utilised in work by the exercise of strong will power. A yogi at the highest level of ascent is however with it consciously or unconsciously. To my view, the science of physics cannot be taken as complete without a full knowledge of this great power, which is in fact the root of all powers. (BWS-353)

The origin of time can also be traced as far back as the point wherefrom the creation came into being. The period covered by Kshobh to come into action is Time. In its absolute state it is a power which can be utilised by yogis of calibre. It is not that the sages of yore knew nothing about it. They never gave it out as such, although they did utilise it on occasions for constructive purposes. It is a very high attainment. One who achieves it also secures conquest over space. (SS-471,472)

Please see SADHANA CHATUSHTAYA.

Usually people initially aim at stopping even the normal working of the mind so as to create a state of coma or insensibility. The gurus of today also, in their eagerness to create an impression upon people, apply similar methods which as a matter of fact take us quite away from the range of spirituality. Their followers too, having lost their sense of discrimination, are incapable of judging it in its various shades and colours. They grow fond of colourfulness alone, and for their mechanical minds they require only a mechanic-guide to lead them on by mechanical means. The result is that they remain held up for ever within the charms of their mechanical output. But they alone are not to be blamed for it. Really they have got saturated with the stunning effect of the slow poison administered into them from platforms by the colourful preachers who pose as saintly and world-teachers of religion. The result is that they get addicted to different kinds of intoxication created by the use of certain drugs and ritualistic charms. The teachers also infuse into their followers the same intoxicating effect which, being suited to the taste of their senses, is greatly relished. Such is the condition of the teacher and also that of the taught — the one soaked in the feeling of self importance and pride, while the other is drowned in his desire for sense enjoyment, which they grossly misinterpret as a state of anandam. The sphere of spirituality in fact starts from beyond the range of the senses and, frankly speaking, I may say that a guru who has not transcended the limits of the senses is not at all a guru in the true sense. He can impart nothing but torpidity which, as a spiritual state, is horrible even to imagine. (SS-185,186)

The things come and go but memory flourishes, which always reminds the coming generation for the good task that has been done and they are encouraged to do so for the smooth going of the spiritual work. (SDG-149)

The trend of the general public is no doubt towards God, but the tragedy also starts side by side. They begin to think him to be just as they are and proceed in a grosser way to attain the SUBTLEST Being. (SDG-26)

Under Sahaj Marg, our system of spiritual training, the teacher at the very outset weakens the downward tendency of the abhyasi by the effect of his own power, so that it may get automatically diverted towards the Divine. This is the philosophy of training and also the foundation. This state of mind relates to the higher plane of consciousness whereas the former one relates to the lower. This basic principle of spiritual training under the system may offer a chance to philosophers to ponder over. I have dealt with it very briefly. In this connection I may quote the following remarks of a great saint. “The Lord has closed upon man the door of every query.” A poet has also said: “One can acquire the intelligence of Sahban (a Chinese philosopher) in eloquence and rhetoric but none can attain to the knowledge of the Real. I may say that when we ponder over God, our imagination creates a circle round it. This is the knot which bars our approach to the answer of every question. If possibly we can get over this knot and remove the limitation of thought, then the subtlest things can be revealed to us. But there is also another circle within for which this one is but a reflection. When we force our entry into that one also the mystery of the Centre can be revealed. But the breaking through of these limitations will be possible only when one is able to shatter the particles of his being. But this is rarely possible since the means required for the purpose cannot be brought into practice except in rare cases. If however a person does come into existence who can do so by his will, then the circle will disappear from view because the vision will, in its shattered state, become one with it. But in order to have a knowledge of it, it is also essential for him to be able to rearrange the particles of his being so as to assume a similar form of existence as it had before. Common imagination may not conceive of such a personality having ever been born, but my perception asserts that definitely a few such ones have come into existence already. The condition that exists after the shattering of the particles is similar to that of the latent motion and his will lies dormant in it, just as it was before the time of creation and will again be after Maha-Pralaya (complete dissolution). The same dormant will which caused creation to come into being will again lead to the re-adjustment of the shattered particles and there will be no limitation then left. (BWS-132,133)

At different Chakras or plexuses there are various knots in this network and still more are under formation. For shattering them, the help and support of one who has shattered his own is really invaluable. The theory deserves careful study. These being mysteries so far are now revealed so that people may ponder over them and bring them into practice. (BWS-153)

I may assure you that spiritual training for the attainment of higher stages is only possible by the process of Yogic transmission and by no other means. (BWS-223)

The realization of God which has so far been considered to be extremely difficult, requiring hard labour and persistent efforts for many lives, is not really so. God is simple and can be achieved by equally simple means. The hard and fast rules of life and tiring practices prescribed by teachers for realization have really made matters so complicated that people are led to believe it to be beyond their power and capacity. I may assure you very sincerely that realization is not at all a difficult thing, only if you earnestly divert your attention to it. Iron will to achieve the goal together with proper means and guidance is the only thing required for the complete success.

Spiritual training starts with inner cleaning or the purification of 'Chakras' which is the most essential factor in spiritual advancement. Thus the right type of training in spirituality, begins with inner cleaning which, if neglected, will lead to abuse of power acquired through Yogic means. (BWS-236,237)

Under the system of 'Sahaj Marg' it{cleaning} is accomplished by easy mental practices, aided by the power transmitted by the teacher. (BWS-237)

For this purpose {purification} we utilize our thought power in a proper way, under the guidance of a powerful Master who is capable of removing complexities and entanglements that hinder our progress and who transmits into us the force necessary for the upkeep of our spiritual life. The simplified course of spiritual training has rendered the highest spiritual flight possible for everyone whether man, woman, young or old, Grihastha or Virakta (recluse). (BWS-238)

Thus the real spiritual training is that which makes our mind disciplined and regulated, restores moderation in senses and faculties and creates lightness of spirit. Then alone internal peace and calmness is ensured and higher approach is possible. For this, the medium of a worthy master of high calibre, having the power of transmission at his command is absolutely essential and to him the aspirant must surrender with full faith and confidence. (BWS-241)

The right course of training for an aspirant of spirituality, therefore, is to proceed along the path of realization under the guidance of a true and worthy master in the most natural way, with due regard to inner cleanliness or purification of Chakras and complete moderation in the exercise of the senses and other faculties. (BWS-244)

My master's ways of spiritual training are absolutely free from any material touch. I know that certain saints do offer such material allurements, and that they are often successful to some extent. But it is definite that to do this they have to deviate from the right path and resort to unspiritual ways which, for me, would be the bitterest pill to swallow. I strictly abide by the direction laid down by my master, and shall not like to adopt unspiritual ways at any cost. (SS-292)

Most of the people have, in some way or the other, a natural inclination towards God, yet those who succeed in realizing God are very rare. The cause is defective guidance and wrong training which leads a man away from the real path with the result that he is lost forever. Now for a man of ordinary capacity it is a pretty hard task to judge whether his training is rightly directed or not. A man tamely and unquestioningly follows the instructions of one whom he has accepted as his Guru and practices as he is required by him to do. It is very difficult for him to ascertain whether he is being guided along the right path or not. This is a great problem before the people who are themselves quite ignorant in matters concerning realization. You will find numerous teachers of religion who will tell you not to eat garlic, onion or carrot and insist upon you to adopt Sadhanas and practices, which have no real significance or a hundred other, such triflings, which will never lead you, even a step nearer to reality. This is no training. Such teachers are really deceiving themselves as well as those whom they teach. You must be sure that unless internal peace, calmness of mind, simplicity and lightness follow as the natural result of your practices, you are proceeding on the wrong lines and that your training is defective. (BWS-232)

Some of the teachers of religion often insist upon the people to devote as many as eight hours a day to practise certain mechanical exercises in order to keep their mind occupied in Divine thoughts. I strongly condemn the type of training, which enforces practices that tax the brain or overburden the mind. The natural result of such training is that mind finds no scope for expansion and consequently the power of realization grows dull. It is just like thrashing a boy in order to induce him to concentrate. Strenuous labour with long and tedious physical practices as commonly recommended by teachers in order to effect the moulding of mind or the cleaning of the Chakras, is consequently not of much avail. (BWS-237,238)

Our present moral and religious degradation is due mostly to our environment and to our wrong training. Proper moulding of mind is altogether neglected in all phases of education and training. Every possible effort is made to provide for worldly training of the right type in order to enable a man to secure a decent and comfortable living, but the proper training required for the realisation of Self is totally neglected. Least significance, if at all, is attached to this most vital problem of life. Reciting daily a few verses in praise of a god or goddess or observing certain mechanical formalities by way of worship is all that the masses are taught to do. They do it for their whole life but probably without any gain whatsoever. Internal calmness still remains wanting in them. Activities of mind such as desires, temptations and emotional outbursts remain as they were ever before. The main purpose of training is that a man should begin to imbibe within him as much of godly attributes as possible. If this is not achieved the system of training is defective and consequently of no avail. (BWS-231)

No doubt I try to transform everybody who comes to me to whatever extent it may be possible at the time, for I think it to be my duty. But then something rests on the person as well. It is for him to let the transformation work its way. Where this is lacking, the man, though he may at the time be induced to follow the practice, will definitely break off after some time.

My difficulties are manifold. I have to take everything upon myself, i.e. to discuss and convince; to create craving and constancy; to mould and transform; and finally to keep him firm upon the path. But I do not grudge it provided full co-operation is forthcoming from the other side. It is however a matter of pity that in certain cases even co-operation is wanting. All that they seek for is the external or material. Our system is meant exclusively for the attainment of Liberation and beyond, hence, far away from baser ideals I impart the same to every one even from my first contact. But this takes time to mature into fullness if he is eager for it. Those coming to me without real craving lack patience to wait for the transformation to take deeper roots and gradually work out its results. I am at a loss to understand what to do in such cases, unless I induce myself to force everything into them. But that may be a risky process. (SS-221,222)

The real problem before us is not to provide means for the spiritual training of a chosen few who have renounced the world but of people in general whose duties in the world besides devotional are manifold and which they cannot safely ignore. They in fact fail in their duty if they neglect any of them. To them it is essential that their spiritual as well as worldly life must go side by side equally resplendent and for this we have to discover the right means. (BWS-233,234)

Tastelessness has its own peculiar taste which too one must have a taste of. Everyone is involved to some extent at least in worries. Happy are those who pay no heed to them but try to remain satisfied and contented under all circumstances. The only way for that is to keep one's self concerned solely with the great Power with a feeling of love and attachment. The superfluities may be treated as the barking of dogs. Every thing in him will then begin to get regulated, assuming a state of moderation and balance. That is the exact sense implied in the term ‘the transformation of man'.(SS-429)

Usually, people initially aim at the cessation of the activities of the mind. This can best be achieved by linking ourselves with the great power which is beyond the range of senses or in other words, one who has transcended its limits. By connecting ourselves with such a person with love and devotion and by practising meditation in the right manner, we begin to get transformed accordingly. In short, we have to break down one by one the bondages which serve to keep us down under limitations and tensions.

May Grace descend and bring Peace and Order to the World and to Humanity! (SDG-21,22)

Being a scientist you must agree that the particles of the body are being continuously made and unmade. It therefore follows that our new particles are being continually made. When we foment them with the warmth of love the particles begin taking the effect thereof and get transformed. A time may come when our entire being thus gets transformed. That is in the real sense the transformation or a complete change-over. The new particles which have replaced the old ones, being charged with the effect of love, are definitely better and superior. But with it the idea of being must also be washed off from the mind. This, though a bit difficult to understand or explain, is not so difficult to achieve and acquire. For that a proper field is necessary. Beautiful plants grow better in a well manured and fertilized field. So when we negate ourselves, the ground becomes favourable for the progressive growth of the plant. (SS-262,263)

Please see VIVEKA.

Transmission through Ajna Chakra or a little above it makes the abhyasi feel light. In case of transmission on the point far above the Chit Lake, one will not feel the light but pressure if he is unable to bear the power. We are the sons of the land where Sun ever shines, where darkness has no place and the light bids farewell. Our Yogis do not infer fire from smoke. They directly see the substance. When one comes to the real Sahaj Avastha, he can read the real way of each individual soul, and the tendency of Nature in his own. A little concentration will reveal all this. (SS-239)

Thank God you have started puja (meditation); otherwise I would have considered it as my own weakness. When you have started meditation, I am sure “the eye of the bubble will soon witness the face of water.” May God grant you perseverance and steadiness. you say that some particular force takes hold of your body, pushing aside other forces and makes you do the abhyas. Thank God you have begin to receive my transmission. My prayer is now proving to be fruitful. Your may consider it a good sign for your progress. When it is so, I find no reason why you should not have a taste of the state of absorbency and of the feeling of light. (SS-228,229)

My experience has brought me to the conclusion that the light transmission from the stateless condition amounting to negation can produce marvelous effect on the abhyasi. Forceful transmission with excited emotion cannot do so. (SS-373)

“Travel Light” is the general advice of the Railway Department to all train travellers, with a view to offer greatest convenience to fellow passengers. The same may apply in the case of travellers on the path of Realisation. We know we are proceeding on along the path, over-burdened with the weight of our belongings existing in the form of sanskaras etc. Now in order to have a convenient journey we need to be relieved of it. It can be done in two ways. Firstly, as when travelling by train we book the heavy luggage with the guard of the train, so also in this journey we may give over the heavy luggage to the charge of the master and be relieved of its weight. That, in other words, conveys the idea of surrender. When we have surrendered all our belongings to the master, we are free from the encumbering weight thereof. The other method may be to go on setting them aside bit by bit by undergoing their bhoga. But that would be a long and tedious process and very difficult also. Anyhow we have after all to become lighter than the lightest. (SS-281)

Trikuti (centre of the eye-brows) can also be taken for the purpose but that is not an easy job for common people as it requires more labour from the abhyasi. It may also give birth to many complications in due course if the meditation is not properly practised by the abhyasi. (WU-55)

For further reading please see AJNA-CHAKRA.

There is Trinity in everything, even in the minutest particle. Every nucleus has all these three attributes in it, which resemble the functions of Brahma, Vishnu and Mahesh. That is, one has the power of creation in it, the other the power of growth and development, and the third the power of destruction. There is proper adjustment in the functions of each. One can thereby trace out the effects of these by examining the actions and counteractions of each. (SS-466)

Regarding troubles of the world, nobody having material form is free. Even our avatars were not free from troubles. We must bring about the end of the troubles we get from birth to birth. If we compare ourselves with those in trouble, I am sure we will find that our pangs are in lesser degree, because there is something reigning inside which does not give rise to the seriousness of it. (SS-122)

Many of the associates write to me about their troubles and want me to remove them. To them, as also to all others, I would say that the trouble reminds us of its silent stage. We get comfort in the state of discomfort. We remember it when its opposite is there. In this way, we develop forbearance and a little bit of peace also. Really speaking, the difficulties are the operations of Nature for our good. (SDG-65,66)

The proper course should have been that after having judged fully the capability of the teacher and finding him quite up to the mark, he should trust him and follow him, leaving every thing to him. He should not dictate terms for the ways and lines for his spiritual training, because the teacher alone can understand what is best for the abhyasi. (SS-161,162)

Trust and distrust are two things, and both things are necessary. But what we generally do is that we trust where distrust is needed, and distrust where trust is needed. (SDG-61)

For further reading please see FAITH.

No doubt as a householder we have to look after many things, we have to support our family, we have to provide for the education of our children, we have to look to their wants and necessities, we have to protect them from heat and cold, from trouble and sickness and so on. For these necessities we earn and possess money and property. The real evil is only our undue attachment with things, which we are associated with. This is main cause of our sufferings. But if we are able to do everything in life thinking it to be our duty without any feeling of attraction or repulsion we are in a way free from worldly ties and have renounced the world in the true sense although we possess and make use of many things. Everything we possess shall, then, seem to be a sacred trust from the Supreme Master, for the discharge of the duties entrusted to us. (BWS-200)

I do not mean to induce any one to give up his worldly belongings and bid farewell to his domestic living, but only to attend to every thing in the sense of duty entrusted to him by the Divine Master. That is, in fact, the real life and the only solution of all the difficulties, whether spiritual or temporal. (SS-282)

People may call this stage {Realisation} as truth. It is not really truth we have arrived at. Truth has been left behind and we are no more abiding in it. Truth carries with it the sense of something which is not there. Truth is really the refuse of the condition described as ‘Nothingness’. To make it more clear, I would add that generally people admire ‘truth’ as it appears in the form of consciousness. Consciousness is not our goal. It is only a toy for children to play with. We have to reach a point where consciousness assumes its true form (i.e., what it really ought to be). We have to make a search for the mother tincture from which medicines are actually prepared. (BWS-71,72)

For further reading please see CHAITANYATA.

Be truthful. Take miseries as Divine Blessings for your own good and be thankful.

Truthfulness really implies the sense of presenting one’s own self in its true colours. This is the state at which a man exclaims spontaneously, ‘It is as it is’. No words however can express this condition in any way. This is the state which in true sense is the Reality. Even to call it as a state is to blemish its true character. The word state applied to it is not appropriate. This is in fact the point at which all the powers are drawn in and accumulated at the time of Pralaya—Dissolution—and nothing but Absolute Reality remains in existence. The word Reality, as I have used it, does not also convey the true sense, as all feelings and perceptions end there. If we call it as power, even then a material cloak is set round it. It is almost inexplicable. If we use the word Negation for it even then a faint reflection of something remains in view. Now Existence is the only word left for conveying the sense. But if we fix our thought on it, even then the faint idea of something persists and thus the same consciousness of materiality is revived to some extent. If we banish both these views from our thought, even then something remains at the root. Nothing can thus express it except the words, ‘It is as it is.’ It can be imitated upon only by keeping one’s self off from every concept. It depends upon practice so that one may bring himself upto it by means of proper action and right behaviour. The state of settledness is helpful in it but that too must end before one reaches the destination. Then alone can consciousness of reality be had, and when consciousness also ends we may then consider ourselves to have arrived at its primary stage.

We cultivate a habit of truthfulness so that our actions and dealings may be in consonance with the state related above and just as it is in the dealings of Nature. Devotion now starts from this point and it reminds a devotee of his devotional duties, and the Master’s remembrance gets implanted upon his mind. (BWS-154,155)

Now we arrive at the twelfth knot. What is there? It is the merging point of all things, acquired at the different stages of merging and identicality. We now enter automatically into the state of refined identicality or sayujyata, where the panorama is so much vested with purity that even simplicity may seem to be a hundred times heavier. If any other more appropriate word may have been available to denote the condition further on that too must be many times heavier than even simplicity. Now we proceed on with refined identicality and begin to perceive a new form of existence which comes to our experience at the next knot. (BWS-335,336)

The experience of the Ultimate begins when every other experience dies out. Those who have acquired laya avastha in Brahman, as much as is possible for the human being, remain in it sometimes with the full depth, and sometimes a little shallow. A man fully absorbed in Brahman all the time can do any work but will look like a statue. (SS-519,520)

If I write the condition of the Ultimate stage, the scientists may possibly pounce upon me. It is extremely difficult to express the Ultimate limit but I shall write this much any way; when the abhyasi forgets himself as well as God, then it can be considered that he can never come in this world again in any form. In such a condition he shall remain drowned in such an ocean that there is nothing except that for him. Prior to it he would have sold away his world for the sake of the other world. Now, if he could sell away even the other world, the Reality alone remains. (SS-403)

Will is connected with the mental plane because you begin to act mentally, thinking of the goal in view and this continues till the end. It goes on getting new life in every region. It acts quickly to the extent it is pure and becomes free from doubts. That is, its potency goes on increasing. Now, its actions are effective in any of the worldly spheres called Mahamaya. Afterwards it is turned into the pure original form, a jewel indeed. Reaching this level, it becomes very easy for a man to transport any one from one Spiritual plane to the other within no time. And when a man becomes a “Brahmanishtha”, i.e. deeply immersed in Brahman, his will becomes unfailing. But, brother, this part of will which is developed to such an extent helps only in Godly works. If a man (You might have read in “Anant Ki Ore”) finishes the basis of doubt, then the will becomes supremely potent. Western philosophy is based on doubt, whereas it has no place in Eastern philosophy. To harbour doubt is to give room for a thief in the house. Brother, all these things will be known from practice (abhyas) automatically. The method must be correct and the guide an adept. One should remove grossness and go on dwelling in subtler conditions. (SS-66,67)

Thoughts have life and they also work on the lives of others. But the tragedy is that we produce scorpions and snakes by our thoughts and tease others. Under the circumstances they do not serve the spiritual purpose but wade deep in the mire of ungodliness. We should rise according to the needs of the times and employ ourselves better for the good of others though this service is subordinate to the spiritual progress. (SDG-25,26)

Uniformity is the characteristic of Nature and every one has his due share of it. God is known to be both samvritti and sama-darshi. A real master too must have his heart full with the feelings of uniformity, otherwise he is not worthy of the job at all. (SS-201)

Please see MEDITATION-THOUGHTS.

Know all people as thy brethren and treat them as such. (BWS-157)

All things descending from the Origin should be treated as coming from the same source. Just as children born of the same mother are related to each other in one and the same way, so also are all bound together by the same common tie of brotherliness, and are related to each other in the same way.

The underlying sense had never been fully grasped. Every thing emerged by the effect of motion around the Center and all work together unitedly. All are connected with the same Reality. There is no real separation. It was all really the effect of our own thoughts and actions that converted brothers and friends into strangers. It was due to our own feeling of selfishness that made them appear like aliens. This engendered separative feeling must now therefore be removed so that brotherly relations may be revived. This is one of the veils which enshrouds a devotee. Just as a feeling of remoteness sets in by itself among the members of the family when the number increases, in the same way our brothers and relatives begin to appear more and more remote by the lapse of time and distance, and the state which is common to all vanishes from the sphere of thought; only its solid form remains to view which we begin to love. We have diverted our thought from what was real and present in all of us. What remained in our view was that which manifested itself. We began to love it as far as we can. But love includes within it a latent feeling of enemity, so the current of thought began to settle down and affect it adversely. Everything began to appear differently and effected separation from one another. All these contributed to the formation of our individual network on account of which we lost consciousness of the currents that flow into every being appearing in man in the form of feelings.

The development of the feeling of universal brotherhood means the breaking up of the individual network that separated one from the other, and the closer adherence to the tie of fraternity. This will assist in attaining real knowledge. It will naturally lead to mutual association and greater attachment, and our dealing with one another will be moulded accordingly, ensuring greater peace and contentment to every one. How nice would it be to have it thus! Having accomplished this we proceed on further, which also becomes easier to realise. (BWS-157,158)

In our system we have it in the form of common brotherhood with a spirit of mutual love, service and sacrifice which are the very essentials of the pursuit. We strongly condemn the idea of personal service demanded by gurus on the grounds that thereby the followers shall be developing pious samskaras in them. On the other hand we uphold the view that a teacher, acting in a spirit of service, should himself serve the disciple not only spiritually but also physically if the need arises. (SS-189,190)

I feel happy when the word `Universal love' comes from the mouth of any person. Generally the saints of the day preach universal love but they do not find ways to tell you how it is acquired. Only remove the hatred, I say, and universal love is there. Suppose a man is a liar and he wants to get rid of this habit, he should start speaking truth because a sort of character will be formed with concentration at the bottom in a natural way. If you attempt to be attentive on lie to be removed it would indirectly make it stronger and stronger because concentration is there by which they get power. So is the case with universal love. It is there like a silk-worm in a cocoon. (SDG-122)

It is nature of children that sometimes they feel more attached to the mother and sometimes to their father. Love, the basis of all is there, so the attachment is also there, of course, there may not be so many offshoots.We should live a life like the coot and the ducks in the water, which when they are out of water, have no effect of water on their wings. Similarly, we should love our parents and everybody in the family without being soiled by attachment. That is the spiritual way of expressing the idea.This motherly affection, so deep, for the first time shows that he has advanced a step further. That is the sign of aggravation of love. Now he has started learning love from the very base which moves on all other sides.One has to remove only the brokenness and he will feel the love flowing equally to one and all, and it becomes universal. In that case father, mother, husband, wife and everybody will have the same share. Love is not bad, but its proper utilization we do not know. That, our system will teach in due course of time. (SDG-125,126)

We have come out from Divine Energy, and it has become our base. But it has gone out of sight which we have to revive, if we want to maintain ourselves. Love is the way of inner awakening to the Reality. Sahaj Marg has come in the front with the basic principle in view. (SDG-38)

For further reading please see 9.00 P.M PRAYER.

Please see ZERO.

Consciously, the inner craving of a human heart is the attainment of the Real. This is the ladder for one to ascend towards the unknown. When this craving is satisfied we also become unknown to ourselves. We thus enter a state of oblivion where self is totally forgotten, and the consciousness of the body or the soul is all gone. The impressions of existence which encumber the heart are all washed away. One cannot imagine what he is or what others are. The tie of relationship is broken, and he does not feel himself connected with anybody. In short he loses his very entity. He does things which leave no impression upon him. The formation of samskaras stops, and he is free from their effect. He thus acquires the state of nishkam karma, so beautifully discussed by Lord Krishna in the Gita. At this stage the man attains an almost balanced state similar to that which prevailed before the creation came into existence. His heart is quite calm, and mind disciplined. He is so much absorbed in Brahm that he does not like to part with it even for a moment. So he can no longer meditate either on God or on himself. (SS-357,358)

Real love develops in purer mind, having its Nature Divine. We can only know the unknown when we become unknown ourselves. Sometimes, these things come and go but we should grasp them and make them permanent with us. From there, you rise above. (SDG-69)

You seem to be a bit perplexed at the idea that it is impossible to answer every ‘why'. Let me give you certain examples. The problem whether the seed came first or the tree has not yet been solved. But my view is that it was the seed that came first, and that was due to the effect of quakes and shocks of the Divine vibrations. One might as well ask why was the world created at all, or where did God come from? Just think for yourself what the answer can possibly be. I think if God could be asked where He did come from, He would not be able to answer. If he replies at all He cannot be God then, because with the reply the limitation would at once set in and His unlimitedness would be lost. (SS-516,517)

Unrest and disturbance is the predominant feature of the time. For this the modern civilisation too is responsible to a great extent. It now requires a good deal of time and labour to overcome this disorder. It can be removed only through sincere love and devotion to the Divine Master, and this in all respects is the only unfailing instrument for it, and the surest path of success. (SS-549)

Really a man is fit for the work of training only when he does not entertain in his heart the slightest impression of being a teacher or Guru. I believe that if the idea of being a Guru crosses his mind even once in life he becomes unworthy of being a Guru for all his life. The very presence of this idea shows that he cherishes in his heart a feeling of self-importance or greatness. The consciousness of being a Master, if maintained, soon develops into pride, the crudest form of Ahankar, and consequently into its resultant defects, which are the worst drawbacks in a Guru. It is, therefore, essential for a man to get rid of these evils before he comes out into the field as a Guru. (BWS-226,227)

If your Guru is not free from the bondages of Samskaras, Maya or Ahankar it is not possible for him to free you from those bondages. Suppose you are bound to one pole and your Guru to another, how is it possible for your Guru to free you from the bondage? Only a man who is himself free can release you from the bondage. People have, in most cases, gone astray for this very reason as they have submitted themselves to the guidance of such unworthy teachers, whose primary motive is perhaps mere self- aggrandisement or some personal gain. With this view in mind they are generally found to be eager to maintain their position and prestige by false impositions. To them it is probably the greatest shock to their pride of power and position, to acknowledge the superiority of anyone more advanced or better accomplished. This is nothing but Ahankar in the crudest form. If you submit yourself to such a Guru, you are sure to inherit the same feeling of pride, which is the worst type of grossness and is sure to hamper your spiritual advancement. Liberation is never possible so long as this evil exists. (BWS-221,222)

After a long lapse of time, after being occupied with the elements, it was felt that the thought had remained fixed upon it after continuously dwelling on it. Further, they again started to ponder over that Original current which would be called spirituality. The result of this is the Upanishads and this is the result of their right thinking. Now, will you not conclude from this that the form of evolution has been maintained in this, and this became the history of intellectual exertion? The above is just an introduction and expression of an unlearned one and the result of his mental ruminations (the sediment of his ripened thought). (SS-487)

Please see SADHANA CHATUSHTAYA.

My reflections about Uttar Kashi may briefly be summed up as follows. It is a small town situated in one of the Himalayan valleys surrounded on all sides by high mountains. The Bhagirathi flows by, rolling over its rocky bed, producing a loud murmuring sound. The population amounting roughly to about three thousand comprises chiefly of sadhus with their followers and attendants. They belong to different orders and organisations, having their own Ashrams of different shades and colours. There were many dharmshalas which accommodate visitors. The place also serves as a night-halt for pilgrims on their way to Gangotri, about fifty seven miles distant. The Gomukh, the original source of the Ganges, is a further fourteen miles from Gangotri. Behind the Gomukh rock there is a huge glacier which feeds the river. The scenery of the place, especially that of Harsal about seven miles from the place, is very attractive.

This being known to be a sacred place was presumably thought to be the abode of great saints and significant sadhus. But to my utter disappointment I found there not one among the whole host of sadhus and vairagis who might be said to be a real seeker of God in the true sense, though they were all clad in saffron robes, the patent uniform of a published saint. Almost everyone was found to be busy with the athletic exercises of asana and pranayama with full intensity and vigour, boastfully exulting over their abnormal endeavours. Besides this bodily labour, they also devoted a good deal of time for practising dhyana, bhakti, etc., physically. For them cognizance of God was quite out of question. Realization, except for its dictionary meaning, was far beyond their understanding. Meditations meant to them mere torpidity of brain, while samadhi, which most of them were crazy after, meant only a state of physical senselessness. In other words almost all of them, instead of being the pursuers of the Divine, were more the pursuers of self in the practical sense. yogic transmission, the very basic essence of raja yoga, was quite foreign to them, and they would not hear a word about it, not to speak of understanding or experiencing it, which would have meant a serious blow to their pride and prestige.

Such were the wonders of the place, which in fact were more than a person's two eyes could have witnessed. How nice would it have been if, instead of witnessing all and everything, one might have witnessed only That by seeing which everything would have come to one's view by itself. I was not interested in the scenery of the place {Uttar Kashi} which offered me no charm, since I have already witnessed the dreary waste of the Infinite, which to me is the very essence of the blooming greenery, and to which I have become accustomed. It serves me as a soothing balm to my heart's wounds. These happy wounds may however be only for those who are afflicted with the pricking pangs of love. (SS-SS-535,536,537,538)

The silencing of mental vrittis when developed to the stage of negation is an indication to show that inner vacuumisation has commenced. The material science of the present age strongly affirms that absolute vacuum can never be possible. Some of the air does remain even after the vacuumisation has been effected to its full capacity. I shall interpret this scientific theory in my own way. Whatever remains after the vacuumisation has been effected to its full capacity is its real essence, and it is immensely strong and powerful. This power can well be utilised for the construction of destructive weapons of the deadliest type. It is also of immense value for our spiritual purpose. When a man creates such a vacuum in himself he becomes so highly powerful that even a slight motion of his will can bring forth greatest results. But few seem to be prepared to have it from me. My intense longing to find one who might be prepared to have it in full does not so far seem to bear fruit. None seem to like to have a brief pleasure trip to the dreary and desolate expanse of the divine, which but few might have access to. There is no end whatsoever to it. Negation is not the final end and even this is not our ultimate goal, which is far, far beyond Bhuma or the Ultimate. (SS-374,375)

The attainment of complete negation means vacuumisation up to its farthest limit, though complete vacuum can never be possible under any circumstances. The forgetful state of negation may however be taken as total negation. It is immensely forceful, as is not even possessed by the great avatars. The great power thus acquired cannot be challenged even by gods like Brahma, Vishnu and Mahesh. That is the usual course followed under our system, Sahaj Marg. By gradual steps an abhyasi begins to proceed towards vacuumisation from the very beginning. But, for this purpose a proper guide is absolutely essential. (SS-173)

My lot is perhaps very miserable, for it is I alone who am held responsible for all the vagaries of an abhyasi. There are some among our associates who do not care to exert themselves in any way but expect me to do every thing for them by the exercise of my inner powers. They want that I must pull them up for satsangh! I must fix them up in their daily abhyas; I must set them firmly on the path and make them cross regions and stages, all by the force of my will and powers. They do not like to do anything themselves by way of adjusting their ways of living or moulding their habits, or even doing and practicing as they are told to. But in spite of all this they have only to blame me for all their backwardness and lack of progress; and I too, on account of my peculiar nature, begin to feel like that. I therefore try to thrust into them what seems best in each case, even without their care or co-operation. In one or two cases the abhyasi has gone so far as to blame me for not giving him higher approaches all at once. Can such a thing ever be expected anywhere else? Certainly not, I am sure. Why then is it so here? It may perhaps be due to my being over-indulgent in this respect. How far it can be justified, I leave it to your own judgement. (SS-156,157)

Renunciation or non-attachment is no doubt an essential stage in realization and we can never be free from the entanglements of Maya unless we cultivate non-attachment. But it does not mean severing our connection with home, the family and all worldly concerns and taking up the life of a religious mendicant. I do not agree with those who hold the view that the only means of cultivating non-attachment is to get away from home and family and retire to a solitary corner discarding all worldly ties. Renunciation effected by such forced means, is seldom found to be genuine, for it is just possible that in spite of their apparent forced detachment from the world, they may still inwardly be clinging to it. (BWS-199,200)

Renunciation truly means non-attachment with worldly objects and not the non-possession of things. Thus a household life in which possession of things and worldly ties are indispensable is no impediment in the way of renunciation and consequently of realization, only if one is not unduly attached to the objects he is connected with. There are numerous examples of saints having attained the highest degree of perfection leading a household life all through. Renunciation is in fact a condition or an inner state of mind, which brings to our view the transitory and changing character of things and creates a feeling of non-attachment with such objects. His eyes are fixed every moment on Reality, which is unchanging and eternal, and he is free from feeling of attraction and repulsion. This is Vairagya (renunciation) in the true sense of the term. When we have achieved this state of mind we are free from desires. We feel contented with what is available to us. The end of desires means the stopping of the formation of Samskaras. What remains now is only to undergo the effect (Bhog) of the previously formed samskaras (impressions) that are to be worked out during the course of our life. Nature too helps us in the work by creating field for Bhog in order to remove the impressions of our thoughts and actions from the causal body. When those coverings melt away we begin to assume finer forms of existence. (BWS-200,201)

A man, far away from the place where a band of music is being played, does not hear its sound, while another man standing nearby feels it but little if he is deeply absorbed in his own thought. He does not find himself with music but feels himself dwelling in his own pious thought. How does he acquire this state of mind? The reply, as already said above, is that he finds himself absorbed in something of the most important nature. Then naturally the unimportant things will have no effect on him. This is the condition of vairagya or renunciation. The inattention that he feels towards worldly objects does not allow his heart to be impressed by things other than those of important nature -- the pious thought of realisation he now has. For an abhyasi the only important thing is to seek his goal within his own self. Many people are striving hard for vairagya or renunciation. How easily it is gained! He has no idea but of his own goal and due to that he has lost all that is not worth having. You have gained vairagya or renunciation by elementary practice of Raja Yoga. Your individual mind is, in a way, now connected with the plane of everlasting peace and happiness. In other words you have made the way from your individual mind towards that high region. The gentle waves of the calm in the region of Almighty begin to flow direct to it (i.e., individual mind) and so in the long run you become one with it. (BWS-33,34)

Vairagya as it is commonly understood today is only an outward show of asceticism, detachment from all world relations and the total disregard of the duties of life. Really speaking it is neither the forced physical detachment nor aversion to, or hatred for, worldly objects required in life, nor any other thing of the kind. It is simply an inner feeling which turns our heart away from all that is superfluous for our normal living. Thus even an ordinary man, leading a worldly life, looking to all worldly affairs and possessing and claiming things for his requirements, can well acquire the state of vairagya in his ordinary worldly life. (BWS-33,34 Footnote)

Man is generally charmed so much by the environment as he has made for himself unconsciously, that he seldom thinks of rising above it. But how this is to be made possible? When we ponder over it, we find that we have set up in us a community of thoughts, feeding it with impulses, nurtured in the nursery of the brain, views from all corners resound the same note in their ears giving additional strength, and intensifying the effect of the environment further. This helplessness of man may be treated as his defence. But I would say, when once we have realised that these are the spoiling agents, it means some diversion has come in. This may be taken as the first step towards vairagya or renunciation, and our thought is then set on something better and nobler. Our duty is to grasp it firmly and stick to it at all cost. The renunciation develops automatically in our system. (SDG-160)

We should really try to be with God and in God all the time, and never be away from Him even for a moment. When we come up to this state we are all the time in a state of vairagya. Thus, attachment with God results in detachment from the world, and that is true vairagya. (SS-36,37)

Renunciation is a condition of inner state of mind where one's eyes are every moment fixed on the reality alone which is unchanging, eternal and free from attraction or repulsion. (SS-98)

Vairagya can develop very easily if one only diverts his attention towards God. On my part I do divert their attention towards the Divine and fix it there by my will, and this they do feel and realise, but they utilise it for material purposes only. I am confident that in certain cases they keep on pulling it downwards for worldly matters. (SS-371)

For further reading please see SADHANA CHATUSHTAYA.

We are all family people, but we must be moderate in all our dealings. We should live a life like the coot and ducks in water. When they are out of water, they are free from it. Similarly, we should love all without getting soiled with attachment. Really speaking, in this way we learn non-attachment attachment. (SDG-37)

Please see FUNCTIONARIES.

Veda is really that condition which was before the time of the creation of the Universe. May God give you the bliss of that condition. You too shall have it. Therefore it is quite true that the Vedas came in to existence at the time of the creation of the Universe. They have been shaped into the form of books. It is as if the conditions have been given a dress. What was existing then? The same churning condition and the creation of the atom. The thing which constituted the atom was the result of the activities of the churning. In other words, this is connected with that thing which is the result of this churning. Now, whatever might be the result, and it took many other forms, their mental standing did remain in their origin (source). And whatever that condition was, it should be definitely called as scientific because it never happened that the combination of oxygen and hydrogen would not produce water. I call that thing alone scientific which always produces the same result, whoever experiments with it. Now, whatever might have been the result, when the view fell over its originality it brought out the knowledge of its origin. Now, the Vedic rishis, taking the dim sound created by the churning of these currents as the basis, remained in search of That whose sound this was. Therefore, in the Rig Veda, whatever I have heard being read from some of its beginning portions, this very sound or shabda is utilised. In other words this was the key to reveal the Real Thing. Now, when they have found the key and the Real Thing began to get revealed, the whole thing took another turn. That is, a new chapter opened up for the spiritual purpose, and the flight of the thought began to get still more intensified. When they got the inkling of Reality through the shabda, the Rishis resolved to dive still deeper into it. And when they dived into it and caught hold of that part of the thread (link), the first lesson which they understood was the emotion of “ekoham bahusyam” (the One becoming many). But this was the worldliness of the Real Thing, that is the lower thought. Now the thought jumped still further and they caught the upper thread. They became aware that this was the resounding created due to the motions of the currents; and that there is something even beyond this. The search still continued and went above this thought of “ekoham bahusyam”; and such kind of worldliness was left out now. In other words the gross form of that Real Thing, which was before our view in the beginning, became hidden and our jump commenced beyond it. Then what happened? The idea of duality which contained the suspicion as to what extent it can be also began to bubble up, weighed the self, and deeply pondered over it. By pondering deeply they got the thought that it was only due to the human nature that we have been weighing ourselves. When we understood this completely, our nature and thought got attached with that Real Thing which is embedded in us. It was as if the thought began to swim in that current. They went on further and got an inkling that all this, which was the result of churning, is cream but not the Reality. Now the steps went on further. This is the approach of the middle part which has been described above. Progressing still further the fragrance of Bliss began to be felt. Now a question may arise as to how it was felt when the thought had become one with it. The only answer is that the same cream was the solid state of the very particles which we have grasped in our thought. The state of Bliss did come, we also stayed there, and we felt it too; and concluded that this is the very thing which was being sought for. Some people remained there, and the remaining went even further than this condition of Sacchidananda. And proceeding on, such a state engulfed them that they got stuck up in non-duality. Vedas are most probably silent beyond this, because they have described it as the indescribable (Anirvachaniya), and declared ‘neti, neti'. ‘Not this, not this'. (SS-487,488,489,490,491)

Apparently there seem to be contradictions in the Vedas, and the six schools of philosophy are the result. In this way each has built up its own theories on the basis of one's knowledge and understanding and the approach in that direction. But the sage Manu is quite justified when he says that only that part of the Vedas which agrees with reason is the Veda in the real sense, land this is no doubt very creditable of him. Of all the scriptures of the world it is only the Vedas that speak like that in plain terms. But in respect of the actual realisation, the study of the Vedas is but secondary. The word study implies a sense of practical realisation of the reality at the bottom, and that can be acquired neither by reading and believing nor by reasoning and discussing, but only by super-conscious perception. (SS-526,527)

Please see VEDA.

Please see SADHANA CHATUSHTAYA.

Every one is quite sure that he has to give up his body some day, still he remains devoted to it beyond due limits, and often at the cost of other necessary things. I do not mean to induce you to neglect it altogether, for that too is a great sin. What I really mean is that due care and proper nourishment of the body must necessarily be looked to but in accordance with fair need and necessity, so that it may be fully capable of discharging its due duties towards God and self as well as others. (SS-109,110)

Before creation absolute silence prevailed all over. When it descended, it brought with it the real essence. The condition of both was nearly the same. Veils after veils began to set in, and we ourselves were the doers. The waves of the river raised a huge sea. Numerous drops joined together to form a river. The origin was the same drop – the essence, which came down with it. The basis of the river was nothing but a few drops of water, which trickled down from a mountain crevice and flowed down in the form of a river. In other words the unnecessary additional drops mingled with it, enclosing the real essence all over and giving it an assumed form which was thicker and grosser. Now generally the grosser form of a thing alone is open to view. By constant observation its grosser form melts away after some time and only an imaginary form remains in its place. This too by constant endeavour disappears from sight. Finally all things which had swelled up the original point will be lost sight of. This state can be achieved by the continued practice of doing everything with our thought resting all the while on the real point which forms the very basis of existence. (BWS-138,139)

Please see CONSTANT REMEMBRANCE, SANKIRTANISTS.

The terms jivan-moksha and videha-moksha are usually applied in several different senses. Tulsidas, the author of the Ramayana, uses the word videha in reference to Raja Janak. But it was only the family surname and had no bearing upon his spiritual attainments. The two words refer to particular spiritual states which are much alike. Jivan-moksha refers to the state when one is free from body-Consciousness. When this condition advances towards maturity, it is then termed as videha-moksha. (SS-338,339)

For further reading please see JIVAN MOKSHA.

Ignorance and knowledge are the two extremities of the same thing. Up to a certain extent it is termed as ignorance, after that it turns into knowledge. They are like the two poles of a magnet. Thus avidya (ignorance) has no existence without vidya (knowledge) and vidya without avidya. If one is there the other must also be there. That means when the veil of ignorance is torn off, avidya and vidya are both gone. Thus avidya covers the entire sphere included in both avidya and vidya. That is the state of tam which is beyond both. It is in true sense the state of realisation – where there is neither avidya nor vidya. What is it there then? Neither of the two – a state of perfect latency, not-knowingness, or complete knowledgelessness which may roughly be denoted as the state of ignorance just as it is at the age of infancy. Ignorance is in fact the highest pitch of knowledge. That comes to mean that we start from the level of ignorance and finally end in a state of higher ignorance (or complete ignorance as I call it). The sphere of knowledge (in the popular sense of the term) is only an intermediary stage. Really so far as it is the sphere of knowledge, it is all ignorance in true sense. (BWS-354,355)

For further reading please see IGNORANCE, COMPLETE IGNORANCE.

The five Vikaras (impediments) known as Kama, Krodha, Lobha, Moha and Ahankara so commonly talked about in the religious books as serious obstruction in a man's path are also greatly misunderstood.

Of these the first two Kama and Krodha come to us from God while the next two, i.e. Lobha and Moha are our own creation. We cannot give up what comes to us from God but only modify them so as to bring them to proper regulation required for the Divine living. I may make it clear to you that if Kama is somehow destroyed in toto the intelligence will vanish altogether, because it is closely connected with the intelligence centre. If Krodha is destroyed a man will not be able to proceed either towards God or towards the world. Really it is only Krodha that excites actions which is thus a necessary requirement of an embodied soul. Similar is the case with Ahankar or egoism. Generally the word `I' used for the self is identified with the body, though at the same time it points out the fact that the living force in him(soul or spirit as one may call it) is really at work behind the screen. If somehow one is relieved of the idea of body or the soul even, he gets closest to that, one craves for. None of these is in itself bad or harmful; it is only we ourselves who have, by our wrong use of them, turned them into impediments in our march towards the Divine. In their pure state they immensely help in every walk of life whether worldly or spiritual. It is not therefore for us to condemn or crush them but to purify them so as to regularise the action. (SDG-11,12,13)

Please see PURITY.

Please see MIND – TENDENCIES.

Comparing the spiritual state of an advanced man to an ocean, I might say that just as we find flakes of foam at the surface caused by the up-surging of waves, similarly there are numerous such things in the form of thoughts and ideas floating over the surface level of the state prevailing in a certain region, and which pass by, touching one swimming through it. They never attract his attention in the least. In the same way when one is absorbed in the spiritual state in which he is swimming, it is not surprising to find his attention diverted away from those flakes of foam which are only momentary, and which are formed and destroyed over and over again by the action of the waves. They do not however affect the purity and the smoothness of the sphere at all. Such is the state of the brahmanda mandal or virat. Occasional thoughts arising in the mind during the course are like flakes of foam created by the action and counter-action of the waves in the region, and they are only momentary and of no consequence at all. The reason why they are there at all is that from the very first day we have continuously been making thought after thought, all of which are floating in the region and touching all those passing by. This is but natural. But the most unhappy phase comes in when one begins to treat them as his own. This is the greatest blunder on the part of the abhyasi. In another way it reflects directly upon the predominance in him of the feeling of ‘mine-ness' which is so common among the professed jnanis of today. (SS-523,524)

For further reading please see SEVENTH KNOT.

The thing which had entered into our being created dim vibrations causing a gentle force, which descends into the Vishuddhi-Chakra (Pharyngeal plexus) through the particles. This Chakra, often known by diverse names, is the meeting place of the Pinda (Microcosm) and the Brahmanda (Macrocosm) regions and is the seat of Maya. Immense power is located there. A man gets into dreams when his thought comes in touch with this region. The centre of fire lies close by. The Deepak Raga, one of the six kinds of the old classical ragas, which when sung sets the dead candle ablaze, is chanted from this point. When it comes down into the heart from this point it brings with it the state of Maya, but the condition lying ahead is also present in it in a dormant state. It now divides into three branches. The middle one proceeds a little downwards and forms into a sort of knot at the place where point ‘A' is located. The other two go towards the right and the left. On the left it enters into the lower region of the heart. (SS-474)

For further reading please see FIFTH KNOT.

The things come and go, but we remain the same. If we thoroughly scrutinize ourselves, changeless state is there, but we are connected with the changeable and either we take interest in it or hate it, and both of them are the links for bondage. We should rise above all these things if we want to live a peaceful life. Our method brings out these results if we do practise it with interest. (SDG-124)

For further reading please see SADHANA CHATUSHTAYA.

For the attainment of that highest stage it is necessary for one to make the voice of his heart audible at the Base. How can it be accomplished? The simple answer would be to secure as much nearness as possible. How can that be attained? For that there is nothing but practice and abhyas. The only effective way to attach one's self firmly to the abhyas is to link himself with the Unlimited or, in other words, with one who, having linked himself with the Unlimited, has attained the state of perfection. When you have linked yourself thus it means the great personality has taken you into the bosom of his heart. Your effort towards going deep into it means you have taken up the path towards the Ultimate. That is what the word surrender conveys, and this is the only surest path for the attainment of complete perfection. So long as you do a thing and know that you are doing it, it is not the right course, and you are away from the level of surrender, because the feeling of ego is also there. Surrender is free from any conscious idea of ego. Everything there goes on in an automatic way according to the need of the moment without any previous or after thought.

But greatest precaution is to be observed in this respect. Surrender to one who is not up to the mark, or has not reached up to the final limit of perfection, is highly detrimental to our ultimate purpose. But at the same time, it is very difficult to judge and decide whether one is really so or not. That is a matter of luck which is subject to the effects of sanskaras. Prayer can also be of help in this respect, for thereby alone can you create ripples in waves of Nature. The reaction of it shall be automatic, and the solution will come by itself. (SS-484,485)

For further reading please see SELF SURRENDER.

A common mistake which an abhyasi often falls into is that he starts with an idea of negating his mental tendencies, taking up means directly related with it. Thus he keeps his pursuit confined to a narrow sphere, which results in a life-long struggle with the vrittis or senses. This often causes an adverse effect upon the brain. In my opinion, instead of struggling with the vrittis, if they adhere more firmly to their ideal, success shall be easier and surer. Furthermore, if the endeavours are supported by the great power transmitted into them, the work of years shall be accomplished in seconds. With the help of transmission it becomes very easy for the abhyasi to deal effectively with the vrittis. A capable master, by applying his power through transmission, diverts the tendencies of the abhyasi’s mind upwards, with the result that they begin to get moulded and grow comparatively calm and peaceful. He also gives to the abhyasi's Pind-mind (Material — particularised consciousness) a dip into the condition of the Brahmanda-mind (subtler or cosmic Consciousness), after effecting its proper cleaning. The process accelerates the abhyasi’s flight towards higher regions. In course of time when the lower mind gets thoroughly merged in the condition of the higher plane, it becomes cognizant of its true nature and gives up indulging in superfluities and superficialities. Thus the negation of vrittis comes into effect by itself and the true nature of his being begins to reveal itself. (SS-366,367)

We get power from our thought. It happens only when we create perfect harmony between things of our making and those of the Divine. The word Vyavahara—practical dealings—carries a wide meaning. It covers the entire sphere which falls next to the Ultimate. There is uniformity in Divine dealings, but only in a particular sense. For example He gives light equally to all. He has created air for all to breathe in, and so also many other things which foster the growth of life and sustain our existence. This can be interpreted as the uniformity of Nature’s dealings—Vyavahara.

There are other things too which present themselves in a modified form and they are dealt with in a different way. It is obvious that when a thing made of clay comes before us we take a different view of it, and our liking for it is increased in comparison to the mass of clay which it is made up of. Similarly when a man approaches God after proper making of himself, He takes a different view of him. This goes to explain that we should effect such a making of ourselves as may help us to become the cynosure of His eyes. This dealing of Nature we have to copy and apply in our daily life. Nature’s dealings described above are manifested in diverse ways. The variety of colours in different objects is an instance of it. A flower blossoms in red colour, another close by in yellow or blue. Thus Nature manifests herself in different colours, each object receiving its due share according to its capacity and worth. In other words, She is dealing with them in Her own particular way. This example must be kept in view and all our dealings must be moulded accordingly, with due regard to proper needs and fair right of everyone, and bring them in close conformity with those of Nature. This will add further force to its effectiveness and the people will be attracted towards you. It will create a feeling of love in their hearts and they will begin to behave with you in the manner which you duly deserve. (BWS-165,166)

Waiting is also a sort of intense remembrance which is greatly beneficial to spirituality. A poet too has written, “The delight which I found in waiting for the beloved I could not have in the meeting.” (SS-294)

It is owing to my profound attachment with humanity that I lay down the feelings of my heart to be bubbled up into the hearts of my fellow-beings, the very part and parcel of my own being, in order to make every heart over-flooded with peace and bliss. My heart remains connected with you all, here and elsewhere, giving impulse in unbroken silence to affect the hearts naturally in due course. But it is for every living soul to wake up to his spiritual needs for the realisation of the Ultimate. (SDG-136)

It is a matter of pity that I find all my warnings going unheeded; few seem to be trying to develop that amount of capability in themselves. The whole atmosphere is surcharged with the strongest Divine force. Can liberation ever be so easy and cheap? It is definitely the time when everyone should give his entire attention to it, setting aside all other things and feelings. I do not thereby mean to induce you to give up your worldly living, discarding everything including your responsibilities and obligations, but only to give yourself up to your master in a spirit of surrender, availing of the time as best as you can. (SS-56)

The philosophy involved in it {Commandment 8} starts from materiality and ends in the final state we all have to arrive at. A happy disposition is a state which percolates its effect upon the lower layers and purifies them. This is a state which may aptly be taken as that next to the Divine. Fixing our thought on it means taking into account that which is our final goal. In other words, we begin from the point beyond which remains but That alone. This is the warp and woof which has been interwoven by Nature herself. We may call it as a material aspect of Nature, though materiality be only for name’s sake, which reveals the nature of the Real Being. The word materiality is used for it only because, after all, it comes into the human conception. Possibly men may misunderstand it as a veil of Maya but that would not be correct. This is in fact the state which pervades the entire sphere of Maya. (BWS-162)

Please see MEANS, METHODS.

I have studied your inner condition as far as I could, and I find there the healthy signs of improvement. There are no doubt a few complexities there, but they shall be easily removed if you go on with your practice. If you happen to trace out any weakness in yourself please think it to be mine and be bold and go in with your practice. The responsibility shall thus be shifted to me and you shall be relieved of its effect. This is quite easy to do. Do it and watch the results. Usually the intricate methods applied for the purpose often make matters far worse and more complicated. Realisation is a very simple thing which can be attained only by simplest means. (SS-50,51)

It is an admitted fact that a boat cannot ply direct to the destination unless the helm is applied to it. Treating this human form as a boat and the space it is plying in as the ocean of spirituality, it is but essential to put up the helm in order to be able to ply through the storming ocean successfully. In the spiritual field the helm is our strong willpower which helps us to steer on to the destination. There may certainly be countless whirls at places, but the strength of our will and confidence helps us to overcome all of them and proceed on straight to the destination. Now since our eye is fixed upon spirituality, we take up the ideal which is the highest and which can be nothing but that associated directly with the Absolute. Thus to reach the Infinite Absolute is one of the primary duties of man. But so long as the goal is not fixed in one’s thought it is very difficult to complete the journey successfully. (BWS-145,146)

Generally people go hesitatingly towards God, thinking themselves to be too incapable and weak to achieve the real thing. A powerful will made at the very first step and maintained all through, shall never fail to achieve complete success. Half the distance is crossed if a man enters the field with a firm mind. Difficulties and dejections will melt away at a mere glance and the path of success will be made smooth. Indecisive attitude leads to half-hearted efforts and generally results in mere partial success or more often in failure. Our firm will enables us, automatically to draw in power from unknown sources, for the accomplishment of the task. A firm will supplemented by an ever-increasing impatience or yearning to achieve the object will enhance the force of our effort and we shall thereby remain in constant touch with the same real thing, catching every hint conducive to our spiritual well-being and progress. (BWS-206,207)

It is really surprising that some people consider themselves to be too weak for practice, while actually they are not so. An ordinary man has within him the same power and the same soul- force that a saint has. The only difference between them is that the sage has torn off the covering round his soul while the others is just like a silkworm in the cocoon. And if one resolves firmly to throw off these Coverings no power on earth can stop him. What is required for spiritual growth of man is only an iron will. When it is there, the goal is just in sight. If you have these two things there can be absolutely no chance of failure. A powerful will once made is enough for the sure attainment of the Real. Half the distance is crossed when a man enters the field with a firm will. Nothing can then stand in his way. So please give up dwelling upon the false notion that you cannot reach the goal. Be firm like a rock and success is sure to dawn by itself. Faith in the guide of course counts for much. (SS-49,50)

When we start practising, and are in quest of our ultimate goal, we fix upon that which seems helpful to us in our pursuit. We consequently begin to imagine that everything depends upon God's will, so that we may remain connected with it. It gradually develops into closeness and attachment, which in true sense, means the beginning of layavastha or merging. For that we practise love, devotion and all other means conducive to our purpose. We can as well say that our free will extends so far as our limited sphere goes, and God's will extends as far as His unlimited sphere goes. We cannot profess our will to be the same as that of God until we shatter our limitations and bondages. This is our real pursuit, and we do it in order to secure merging with Reality. This topic is dealt with in another book ‘Towards Infinity'. In it I have explained how, after losing his individuality, a man can become identical with Brahma. The relation between God's and man's will may be expressed in the way that when we look to the former (that is God's will) the greater thing begins to attract the lesser thing. We begin to dwell in a state of non-duality when we become one with Him, the Absolute, after shattering all our limitations. But we start from duality and after marching on finally come to non-duality automatically. (SS-245,246)

Will is connected with the mental plane because you begin to act mentally, thinking of the goal in view, and this continues till the end. It goes on getting new life in every region. It acts quickly to the extent it is pure and becomes free from doubts. That is, its potency goes on increasing. Now, its actions are effective in any of the worldly spheres called Mahamaya. Afterwards it is turned into the pure original form, a jewel indeed. Reaching this level, it becomes very easy for a man to transport any one from one spiritual plane to the other within no time. (SS-66,67)

One on the path of spirituality should necessarily be as light in mind and spirit as possible. He should be free from even the weight of the feeling of what he is after. This is in fact the real secret of a strong will which I disclose to you today. In such a case, whatever thought gets settled in shall have its action. Permanency in this state is an attainment of a high order. (SS-518,519)

Most of the brothers and sisters assembled here today have, in some way or the other, a lurking desire in their minds to achieve God or the Ultimate. When one has got a mind and a strong sincere desire to reach the state of Realisation, he will surely get the means to take him to the state of Realisation. The maxim goes `Where there is a will there is a way'. (SDG-64)

I may assure you that you can win laurels in the spiritual field if only you turn your attention towards God and proceed with will, faith, and confidence, no matter how adversely you may be placed in, surrounded by all the worries and miseries of a house-hold life. (SS-68)

For every grain of knowledge the wisdom required must be at least ten times greater. If that much of wisdom is there, the goal shall definitely be in our view and we shall be inspired more and more to proceed on into the sphere of Reality. (SDG-96)

Abhyasis should imitate with wisdom the good things or good actions of the trainers. (SS-21)

Much praise has been sung of a naked sword although its function is to cut. Now, it requires the brain to use it, so that it may strike the enemy and not the friend or self. (SS-244)

Please see PHILOSOPHY.

The world is a living image of God in which his power is working all through. The huge workshop of Nature is fitted with all the necessary equipment needed for the work. The power is running from the centre to keep the machines in motion. There is a separate set of machines for each type of work. The power is rolling on but without any awareness of its intention, purpose or events, giving out finally the prescribed results in a routine way. It does not mind an intrusion, obstruction or accident that might happen to come in the way from any outside cause, or by the effect of defective working of any of its parts. For efficient working of the machinery it is therefore essential that all its parts are in order and that none of them is loose or defective. For this, there are subordinate functionaries at work in the capacity of maistris, supervisors and controllers. Their duty is to look to the proper regulation and adjustment of the activities of the individual parts. (SS-476,477)

The world is said to be unreal like a dream, and the learned teachers induce people to think like that. But a dream is never unreal to anyone so long as he is in the dream. In the same way, so long as we are in this dream-land of the world it can never appear unreal to us. A dream appears unreal to us only when we are awake, or, in other words, we are off from it. Similarly the world can appear unreal to us only when we have gone beyond the sphere of physical Consciousness. But this can never be attained by mere thinking, imagining, or by continuous repetition of the words like, ‘The world is unreal', ‘Every thing is maya or illusion'. Proper means are required for developing that condition. (SS-528)

For further reading please see EIGTH KNOT.

World peace is the crying need of the day and those at the top are trying hard to bring it about. But the means adopted for the purpose do not so far seem to promise fruitful results. The efforts for the establishment of world peace do not seem to be very effective only for the reason that they are merely external, touching only the fringes of the problem. As a matter of fact world peace can never be possible unless we take into account the inner state of the individual mind. World peace is directly related with individual peace, for which the individual mind is to be brought up to the required level. If the individual mind is brought to a state of rest and peace, everything in the world will then appear to him in the same colour. It is, therefore, essential to find out means for developing within every individual a state of peace and contentment. Thus, all that we have to do for the attainment of world peace is to mould the mental tendencies of the people individually. That means the proper regulation of mind so as to introduce into it a state of moderation. That is the only way for bringing peace into the world. It is therefore essential for all of us to develop peace of mind within our individual self. But that being exclusively the scope of spirituality, one must necessarily resort to spiritual means for the purpose. (SS-181,182)

For further reading please see PEACE.

You often come across mahatmas and sadhus who, though they preach about high ideas, are themselves inwardly puffed up with feelings of greatness and superiority, and try all means to pose themselves as world-teachers of Divine knowledge. What opinion will you form of them when you peep into their hearts to discover their real worth? For certain you will find in them nothing that can command your respect for them. The Hindi word maan (self importance) when reversed becomes naam (name), and with it their physical form at once comes to view. Thus they remain attached only to the physical form thereby creating for themselves more and more of attachments and entanglements. (SS-96,97)

None in the world is free from worries. The presence of afflictions is in fact a positive proof of the very existence of man. Worries are really the result of the unbalanced activity which had originally brought man into existence. This is the inter-play of the forces of Nature, causing expansions and contractions, by the effect of which layer after layer began to be formed. Now if one keeps his entire attention located on them thinking that thereby he may minimise their effect, it is almost impossible. Ages may be lost in the pursuit, not to speak of this one life; on the other hand, he will go on fabricating greater intricacies by his own actions. That is really the misutilisation of the powers bestowed on us by Nature. If we keep ourselves concerned with the clearing off of the limitations set up by the expansion and contraction of the forces, our purpose may be rightly served. It is therefore necessary for us to start from the level where Nature's forces begin to promote Consciousness in man. The reason why people are not able to undertake it is that they do not attach any importance to it, because they have no definite aim or purpose in view. An archer can never hit at the mark unless he fixes his keen attention on the object to be hit. (SS-422,423)

Please see MEDITATION - FORM, CRAVING.

Ordinarily a spiritual teacher should never consider himself fit for training others, unless he has secured his approach up to Brahmand Mandal at least (also known as Virat Desh) where everything appears in the subtle form, before it actually takes place in this material world. When a teacher has connected himself with that plane or sphere, he is constantly in touch with the inexhaustible storehouse of power. On the other hand if a man takes up the job of training others in spirituality before acquiring this stage, he not only begins to lose his own power but is contaminated with the Samskaras and grossness of those under his training, with the result that very soon he himself gets spoiled. In our mission permission to impart training is not generally granted at this stage even. (BWS-226)

The general rule is that the light should begin to flow automatically without any willful effort. And when, without their being aware of it, people begin to receive spiritual benefit from a person, then he is fit to be made a trainer. (SS-240)

You do not consider yourself worthy of being a trainer. When that idea is there, no more time is required for one to be so. By the Master's grace he can then be raised to that level in an instant. (SS-263,264)

People do not try to overcome their wrong habits because they would then have to put themselves to effort or a bit of inconvenience. Never mind, be it so. But if they only adopt the right course for the realisation of their object and are prompted by intense longing for it, none of these things shall then stand in their way, but shall drop down like dead leaves. (SS-65,66)

We find ourselves all the time busy with the worldly things. If we are not doing anything, our thoughts seem to have wings in the leisure hours. We are always in tumult and disorder. Our individual mind has become used to such type of character, and thus we have made everything topsy-turvy. Our actions and thoughts count much in our wrong making. When we remain in contact with ideas and thoughts of different kinds, they leave impressions upon our emotional feelings and senses. All senses are spoiled and adopt a wrong course. When such practice continues for a long period, we make them worse. The marks we thus make upon the senses and indriyas turn them solid like a rock, having no bodh or wisdom.Soul is, no doubt, not acted upon, but we create such obstacles and coverings which keep it enwrapped all round like the cocoon of a silkworm. What happens then? We cannot even peep into the soul, what of realizing it. By the effect of our vicious thoughts and actions we spoil our sense of discrimination and right cognition. Those who have reached this state of solidity, as said above, do not like to come under the teaching of Raja Yoga. This is why people turn a deaf ear to what we say. (BWS-39,40)

The time has come that the man is awakened to the need of spirituality. The force of creation has created outward tendencies in man. That is why in course of time he has created several worlds which has resulted in making him complex. The present imperfect state of mind is the result of his own doings. (SDG-111)

Unfortunately today we have people who, having accomplished nothing, come out into the world as gurus, prescribing methods and practices for others to follow. They also include those who belong to the so-called higher class of Hindu society.

So far as my personal experience goes, I find in most of them a rock-like solidity firmly settled in their hearts. They are generally those who adhere rigidly to the worship of idols and images. In certain cases I have discovered peculiar types of folds and creases in their hearts, which are mostly due to the effect of wrong methods of meditation or concentration practiced by them. The most appropriate points for meditation can only be those from where the current flows on either upwards or downwards. It can only be either the heart or the trikuti (centre between eyebrows). Meditation on the point of the navel has no spiritual value, except that it causes a tickling sensation which finally excites the mind and makes the passions all the more powerful. (SS-52,53)

Our mahatmas and sannyasis have burnt tins of ghee in havan without caring for the economic condition of India. They would give offerings in the fire continuously for two or three months throughout the twenty four hours. Whichever mahatma wants to elevate himself begins by burning the wealth of India in the havan. Every year we get such news. I do not know the condition of South India. Probably they do it there also. And those who don't do this entice the public into the mirage of kundalini. In spite of all this none of our mahatmas could yet kindle the fire in the heart of a single person, but have burnt excessively that which could have been useful to their children, and which could have helped the correct formation of heart and brain. By giving ahuti of the very prana, if the Institute could kindle the fire even in one person, it would be better work than a thousand yagnas. (SS-237)

The other thing which the preceptor does, is to start YATRA to the different regions and centres. There are very few persons who do the yatra by their own labour. (SDG- 51)

We all desire for realization, but have no yearning for it. I pray that we all return to our original condition and see the difference between the earthly and heavenly life! (SDG- 34)

The simple fact of the matter, anyway, remains that whatever is there, be surrendered to Him. 'If the Lord be had at the cost of your head, you should know the bargain as quite cheap.' (Sheesh diye yadi Hari mile, tho bhi sasta jaan.) The sages of yore have regarded the state of acceptance of and happiness in Lord's will, as surrender. Now I give a prescription: `Yearning' pure and simple to reach Him and Him alone! If the real thing is not there to begin with, just imitate it. If someone continually imitates a mad person, he is bound to go mad. Even so, if man continues to reach the Lord (Ultimate), the real is bound to be his lot, at last. Amen. (SDG-43)

Please see RAJA YOGA.

We know that is not royal robes alone that make a real king. Similarly it is not the form or the dress that makes a real saint or a yogi. External physical features are not sure indications of the heart within. A man of heart can be discovered only by one who is inspired with a feeling of true love. (SS-51)

There is a vast difference between theory and practice. If I be telling you the same subject all day and night, it will not be beneficial to you at all except that your mental taste may develop, and that too momentarily. Come with faith and confidence in the spiritual field and be prepared for the practice, throwing off the self-conceited ideas. I do not want you to dwell in an imagination that if you repeatedly read the scriptures you will become the master of spirituality. By so doing you can become a philosopher or learned man, but you cannot be a yogi without actual practice with love and devotion. It is very difficult to put a practical thing in words, just as you cannot describe the taste of wheat although you have eaten it many a time.

May the day dawn when people will stand to realize the accuracy of what has been said above. (BWS-102,103)

Zaat (Holy Entity) is all pervading in man just as it is in the whole universe, taking the universe in a collective sense. (BWS-127)

The whole of the science of mathematics rests upon the little base, the zero. Now for this limitless universe we have to trace out a zero or base from which all planes of existence have started. Again the centre of a circle, if observed minutely, is in itself another smaller finer circle. As such it must have another still finer centre for it. The same process continues up to infinity. In other words each of the finer or smaller circles serves as centre of a bigger external circle. Reason or imagination fails to trace out an origin or end. (BWS-265)

Now if one person gets absorbed in God and another in His material manifestation, what will each of them attain? The one, the Reality and the other the imitation. Can God be blamed for that? Certainly not. The Divine flow is the same in both the cases, but each of them partakes of it in accordance with his capacity and merit. I feel myself one with all my associates, being attached to the same common master, God, without the slightest idea of being high or low, great or small. As a matter of fact one in the human form, though considered to be big or great in respect of humanity, may be really the smallest. In fact his very smallness may itself constitute his greatness, though in his personal capacity he may be no more than a zero. The zero has its own importance, since when added to a number it raises its value ten times. This is what devotion may finally bring us up to. (SS-200)

For further reading please see NOTHINGNESS.