Sahaj Marg

Philosophy
By

Ram Chandra

President

Shri Ram Chandra Mission

SHAJAHANPUR (U.P.) 242001

First Edition (1969) 2000 : copies

Second Edition (1978) 2000 : copies

Third Edition (1982) 2000 : copies

 PUBLISHER'S NOTE

We are happy to present to the world 'Philosophy of Sahaj Marg' by

Shri Ram Chandraji, founder-president of Shri Ram Chandra Mission,
Shahjahanpur, Uttar Pradesh. This book is not of the orthodox kind taking
assistance from authoritative scriptural works like the Prasthana Trayee. It
has come from the founts of intuition and personal experiences of the author
in the realm of the Real. The public shall, therefore, find in it a rare appeal
and an unconventional manner of presentation.
The author has already a wealth of literature concerning Sahaj Marg
and his books, namely, Reality at Dawn, Efficacy of Raj Yoga and a
Commentary on Ten Commandments of Sahaj Marg, have seen three or
four editions. For obvious reasons, the present book contains some of the
material contained in these and some from the other published writings of
the author, though much also in it has been unpublished so far.

Having actually tread the life of spirituality, the author has dealt with
the practical side of philosophy in the present work and the whole of Part II
of it is devoted to the practical aspect. In this respect, the book is a specific
departure from the other known works of philosophy Having actually tread
the life of spirituality, the author has dealt with the practical side of
philosophy in the present work and the whole of Part II of it is devoted to the
practical aspect. In this respect, the book is a specific departure from the other
known works of philosophy.

A whole chapter has also been devoted to the role of the Master in
the Sahaj Marg and on the unique method of Pranahuti or Yogic
Transmission, which distinguishes Sahaj Marg from the other known
paths of spiritual Sadhana. Pranahuti is indeed a high Divine Grace and
may the aspirants for God duly benefit by availing it from the Master
whose ministry is free and open to one and all who may care.

Publication Department,
Shri Ram Chandra Mission,
Shahjahanpur-242 001. (U.P.) India.

PREFACE

India is known as the land of Philosophy. It has quite a rich tradition

of thought to bank upon; and as such has suffered from an apparent lack of
originality and freshness of approach and treatment in the fields of creative
endeavour for centuries. Rich patrimony and heritage are such great assets
that we can ill afford to cast them aside but we can be blindly wedded to it
at our own risk. We have only to grow out of it to prove our worthiness to
our noble ancestry.

It is the promise of such a growing out of the essence of India's rich

tradition of spirituality that the modern Sahaj Marg system holds out in the
present era of cultural renaissance in our land. The founder of this system after
the method of his own Master and the example of earlier innovators like
Swami Vivekananda, Lord Buddha and the unnamed Vedic seers, decided to
approach Indian philosophy and the science of the Ultimate, contained therein,
at its original source beyond the books, that have come down to us. After the
style of the same great masters, he is averse to making a mystery of his
method or a dogma of his conclusions. His assertions in the form of 'This is
the truth I have discovered' and 'This is the way to arrive at it' sound as the
echo of Buddha's 'There is the cessation of sufferings' and This is how we
come to it.

The language of experience in the spiritual field in-variably has the ring
of certainty rather than of questioning or doubt, characteristic of the
intellectual quest that constitutes the very hub of philosophy, as understood in
the west. The tone of certainty in the works of spiritual seers, however,
remains tempered with catholicity of out-look, and it is in this respect that it
differs from the ordinary religious fanaticism. The step between the two,
nevertheless, is a small one, as has so often been borne out in the history of
human civilisation. So the permanent need of adopting a scientific temper of
open-minded research-orientation in the proper field of Indian Philosophy
needs no over emphasizing. On the other hand, verification, indeed, is to be
subject to the appropriateness of the equipment, attitude and method of the
verifier. to the nature of the phenomena, under investigation. Anyone who
sincerely goes through the text of this volume will hardly fail to be impressed
by the earnestness of its author's invitation to examine and explore. Nothing
more or less can be expected or demanded to characterize a scientific as
against the religions attitude to philosophy.

The text opens with a brief account of the author's view concerning
the nature and function of ‘Philosophy’ together with the history of the new
system and its special features. Then follows the theoretical section
presenting the author's conclusions with regard to the chief problems of
philosophy. Finally the practical section outlines the essentials of the
technique of realization of the stages of development at which the Reality as
such gradually unravels itself. Some of the material contained in the body of
this volume may be found to occur in some other books of Shri 'Babuji'.
This is simply to emphasize the representative character of this volume as
regards the contribution of the Master, systematized with a particular
purpose in view. This volume, anyway, has no claim to comprehensiveness,
much less to exhaustive-ness, and is essentially to be supplemented by all
the other works of Shri Babuji, published and even unpublished as yet.

Finally, the master always remains more than his work. May an
acquaintance with his work lead the seekers to the source, for the realization
of all that lie represents, and stands for. May the undying spirit of Indian
Philosophy be resurrected anew, in an era of refreshing regeneration, from
the slumber of the centuries of scholastic stagnation. May the aspiration of
mankind for the realization of what awaits her ahead, find its fulfilment
•
through the fusion of the age-old wisdom of the Orient with the evergreen
Occidental search for satiation. With these hopes and prayers, I propose to
stand no further between the work, and those to whom it comes.

S. P. Srivastava, M. A. Ph. D.
Head of the Department of Philosophy,
Y. D. Degree College,
Lakhimpur-Kheri (U. P.)

CONTENTS

Chapter I. Introduction

- Concept of Philosophy

- History of Sahaj Marg

- Special Features of Sahaj Marg

Part I Theory

Chapter II. Reality - Its Static and Dynamic Aspects

- Ultimate Reality

- Identity

- Cosmology

- Space and Time

 - Jiva and Brahman

- Parallelism in Nature

- Avatars

Chapter III. Knowledge and Its Nature

- Means: Tarka, Shruti and Anubhava

Chapter IV. Man

- His Place and Destiny in the Cosmos

- Extinction of Parallelity Between the Human and the Divine

- Realisation and Its Means

Part II Practice

Chapter V. Way to Realisation (Role of the Abhyasi)

- Non-Attachment

- Meditation

- Preliminaries to Meditation

- Prayer

- Constant Remembrance

- Devotion

- Surrender

Chapter VI. Way to Realisation (Role of the Guide)

- The Master and His Function

- Transmission

Chapter VII. Stages on the Path of Realisation

Prayer
 Chapter I

INTRODUCTION

Concept of Philosophy

Philosophy is a subject not based on reason but intuition. It starts not from
'doubt' as most of the western philosophers hold, but from 'wonder'. Generally
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 if he had studied things by leading a
practical life. Sages in India have generally attempted philosophy by first going
into the life of practicality. They have opened the secrets of existing things, as
far as they could do, at their level of advancement. The outcome is the six
schools of philosophy in different hues. We should always attempt the
expression of things when our practice or abhyas is over. This is the key point
for the philosopher to note in order to achieve the accuracy of things.

India is the home of spirituality and as such the pursuit of the Real has
been active here in all ages. 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.
Spiritual renaissance must necessarily take place and India will again lead the
world, no matter how long a time it may take. Other countries have begun to
realise that no nation can even survive without spirituality. The age of
diplomacy and stratagem is now passing swiftly. By the end of this century a
great change is bound to take place. Everyone should gladly welcome what is
destined to befall and should come to the path of spirituality whereby his welfare
is promoted. I am revealing herein the greatest philosophy. People may grasp it
or not in the beginning but in due course of time they will surely begin to realise
as such.
 History of Sahaj Marg

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
Farrukhabad (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. 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 ¾ 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 life time, is beyond
conception. Posterity will know his merits in due course.

Shri Ram Chandra Mission was established at Shahjahanpur (U.P.) on

31st March 1945 after the name of this great personality, by me as his successor,
through his grace; and slowly it is attracting the seekers of the Real from
everywhere. I am happy that Master's grace is working in this respect and people
are attracted to benefit from his grace.

The system of 'Sahaj Marg Sadhana' now followed in the Mission presents
an easy and natural path for the attainment of the Ultimate. 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 the senses
is regulated in a natural way so as to bring them to their original state, i.e. just as
it was when it assumed the human form for the first time. Not only this, but the
lower vrittis (modifications) which are working independently are subjected to
the control of super-consciousness. Hence their perverse action is stopped. The
higher centres come under the charge of Divine Centres, and in this way the
whole system begins to get divinised.

Special Features of Sahaj Marg

Whatever I say or write is on the basis of my own experience and

anubhava irrespective of what Shankar, Ramanuja or others might have said
about their own. Every one in this world wants peace. That means that
realisation is not his object. In that case he will get only peace and not
realisation. But if realisation is the object, peace will automatically come on its
wake. We should not be only after knowing what realisation is but also try to
attain it as well.

Generally people think that it is difficult ¾ nay, quite impossible, to attain

liberation in this very life. This, however, is a mistaken idea. Who knows
perhaps this very life of ours might be the last one, taking us towards liberation.
Our Master's declaration is that a sadhak can reach such a state not only in one
and the same birth (lifetime) but even within a shorter period, if he is a diligent
worker and has got a real guide. This he proved also, but the proof is impossible
to be given in words. Our experience alone can show it.

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 midst of one's own heart. But, for that purpose, the spirit of
the Spartans is necessary.

There is not the least justification for anyone 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 vairagya, one is seldom free
from feelings of worldliness. The most important feature of this system of
sadhana 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 facets of life ¾ the worldly and the Divine ¾ may develop equally
bright. We do not mean merely to preach or propagate these ideas, but also to
bring them into practice and apply them in daily life.

The Mission aims at the promulgation 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 but essential that the old mechanical
methods involving forced austerity and penances, most ill-fitted to the
environments of the present day life, must necessarily be set aside and replaced
by simple and natural means.

As far as the attainment of liberation or complete freedom is concerned,

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 limit of human
approach; and everyone destined to complete freedom, i.e. realisation, must
sooner or later come up to it. Sahaj Marg runs closely along the lines of raja
yoga; but of course, with certain amendments and modifications to purge out
superfluity from that system.

Under Sahaj Marg, the Master's support being a very special 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. The Master by the application of his inner powers, awakens and
accelerates the dormant forces in the abhyasi to action and directs 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 persistent labour and hardships, can now be achieved very easily in a
much shorter time with least labour. But it is all practical and cannot in any way
be put into words. Only practical experience can reveal its merits.

Many a man must have had a taste of the condition of peace. In fact the
actual state of real peace is beyond comprehension. It admits no contradiction. It
is literally neither peace nor restlessness, neither union nor separation, neither
bliss nor otherwise. It is, after all, that for which we had developed pain. May
you all have a taste of that pain. It is not however difficult to cultivate. Only a
firm will and an undivided attention towards it, is all that is required for the
purpose. Then that you seek for, will be found quite close to you, rather with
you ¾ nay, you might yourself be that which you seek for. For that there must be
a burning in the heart, which might burn down the weeds and bushes on the
path. I do not mean to advocate, in any way, the orthodox idea of gurudom. In
our sanstha we take it in the sense of common brotherhood, in a spirit of service
and sacrifice, helping each other as needed and required. The Sahaj Marg system
of spiritual practice and training is open to every one without any distinction of
creed, caste, sex or colour. Seekers of Truth may come to experience and
practise and derive the greatest benefit from the grace of my Master, who has
turned a new leaf in the tradition of Indian philosophy. May the benign
supervision of the Master Supreme, guide all to the Realisation of the Ultimate
Goal, and fulfilment of human purpose.
 PART I Theory

Chapter II

REALITY - Its Static and Dynamic Aspects

ULTIMATE REALITY

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'.

There are various conceptions of the Ultimate Reality. People look upon
Him differently according to their capacity and understanding. The most
commonly accepted conception of God is Eternal Power. But philosophic view
includes the idea of nirguna brahman (indeterminate absolute) which is above
all multiplicity and distinction. It is beyond quality, activity and consciousness.
This nirguna brahman is regarded to be the ultimate cause and substratum of
existence, the superactive centre of the entire manifestation. It is also known as
para brahman. 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 Ishwara, or saguna brahman (determinate
absolute). We think of him as an Eternal Existence which is omnipotent and
omniscient, possessing all the finest attributes. He is the efficient cause of the
world and is also its preserver and destroyer.

It is only when viewed from the lower standpoint that God (as the God of
religion) becomes an object of worship, which is the final approach of almost all
the religions. This, saguna brahman (determinate absolute) is also known as
apara brahman. Much has been said in religious books about the above-
mentioned two conceptions. 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 ¾ 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. "He is what He is." It is we who
conceive Him to be nirguna; and it is we who make him saguna. What we
should do in order to avoid these quarrels is that we must fix our view on the
original Element (Adi Tattva) ¾ be it nirguna or saguna. Whatever it is we must
love it.

So long as we remain confined within the bounds of religion, the God of

religion remains in our view; and we remain entangled in one or the other view.
The highest spiritual attainment is possible only when we go beyond the limits
of religion. In fact spirituality begins where religion ends. Religion is only a
preliminary stage for preparing a man for his march on the path of freedom. 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.

Thus God is not to be found within the folds of a particular religion or

sect. He is neither confined within certain forms or rituals nor is He to be traced
out within the scriptures. Him we have to seek in the innermost core of our
heart. 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).

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.

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.

Further I may now reveal herein the true significance of a mystery little
known to the people. Generally they consider sat to be Reality and treat it as the
yardstick for measuring the knowledge of God. 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 very difficult to gain access to this point. To acquire sat is a very
easy job but the state termed as tam cannot so easily be attained. There is
nothing beyond it. Though people generally talk a good deal about it, few
amongst them even attempt to secure an approach up to it. Purity, simplicity and
peace even are not there. It is in fact beyond all of them. This is the very thing
which is acquired after years of persistent labour for lives. I can boldly assert
that even the greatest saints of the world have remained short of the mark in this
respect. The stage of negation which one craves for and is the real life, abides in
it and all activities cease before one reaches the point. It is the central point and
the real state of Being which in most of the cases remained unattained in spite of
all the efforts.
 People 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 feel that in the highest pitch of advancement, he will, like an
infant baby, have 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 of 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.

Generally our eyes are attracted to any thing 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. But the 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
that is in a true sense the 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
because this state is much beyond that. That is in fact the reflection of Reality
which in itself is still beyond. This may be quite astonishing to most of those
who go through these pages, but I have written only for those who are well
advanced in spirituality and are in thorough knowledge of this science. It can
only be experienced in a practical way and is not to be found within the bounds
of the 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.

IDENTITY

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 as that
which brings into our cognizance the consciousness of the origin, or, as a bit
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 for a cause to bring it into
being. One might thereby be led to the conclusion, 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 the higher level is finer and subtler. The subtler the identity, the more
powerful will a man be in life.

Identity remains in existence till the time of mahapralaya when it

loses its individuality or identity and merges into one common Identity, which
later serves for the cause of the next creation. Thus it is only 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.

COSMOLOGY

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. The only thing before creation, was Divinity in its pure and original
state devoid of all solidity and grossness and every object in its essence was
merged in it. 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. You may call it the first thought or initial knowledge (avidya). It may
also be called motion, kshobha, vibration, force or any thing for (the sake of)
understanding. It was the ultimate cause of creation and of every thing 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 force or power which rushed out. The subtlest particle got heated up.
Thus the coverings 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
and adding veils after veils to it. Grossness began to develop by the effect of the
growing intensity and vibrations. The action of every particle started and went
on multiplying till Reality was wrapped up within, like a silk worm in the
cocoon.
 Thus at the beginning of creation there was a stir, a motion. This motion
was the basis of creation. It was a 'sacred thing' next only to God. The same
thing appeared in the form of the human mind. When the time of creation came,
preparations commenced, currents flowed, vibrations intensified, formations of
knots (granthis) started, momentum gathered, churning process set in. Actions
and reactions began and continued till objects began to assume individual forms.
The process of creation 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. The prakriti came into existence through the effect of
revolving motion round the centre. The motion generated power which
subsequently led to be the cause of creation. This primary motion or the stir
(kshobha), which arose to be the cause of the cosmic phenomenon, was brought
into action by the dormant will of God. The stir set into motion the latent
powers; and processes 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.

Pointing out the cause of the stir (kshobha) I would remark that 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 an 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 motion that
of the Base, which is and shall be.

SPACE and TIME

Before creation there was only 'space' all over. Thus being of God (Isha)
was a later development and it took some time for its appearance. We see the
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 the mother of
creation of God, and time was the negative state of it. Everything must have its
end in endlessness. Motion was also there in every thing, however fine or
invisible it might be. One might also ask who created space then? The only
possible answer can be that the need for creation of God and of the universe led
to be the cause of the existence of the 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 Rigveda but the mystery remains unsolved and unclear for want of
precise clarification. If one develops within him the state of akasha, 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. The akasha or the 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 mind of every one.

Akasha is the space while avakasha is the time, both widely different
from each other. Time ¾ the creation of space ¾ may be taken as the grosser
state of akasha. As a matter of fact the universe is the manifestation of time or
avakasha; while God is that of akasha or space. The inner circle led to the
creation of the outer universe. The intervening portion is the duration. If the
outer covering along with intermediary portions gets dissolved, as it happens at
the time of mahapralaya, only akasha or space remains. This is to say that the
identity transforms into akasha; or in other words the identity is akasha.

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 a field or base. Now
the brief pause, intervening 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 of its action. Thus
time having merged into the power, got itself transformed into power, for further
actions towards creation.

As a general rule a thought when it becomes deep brings into effect

something like a pause, which has a tremendous force. In the 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 Brahman, though Absolute, did not
possess mind.
 Thus whatever existed between thought and action was power, which is
termed as 'time'. The same power we too got into 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 ¾ not even the megaton bomb of the modern science ¾ to match this
great power. The modern science may not have realised its full significance,
though even if it had, it would have utilised it for the destructive purpose only.

The power can, however, be brought down to the earth and utilised in the
works 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.

JIVA and BRAHMAN

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 ego or individuality, came into existence. The sphere it was in, also began
to cast its effects 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 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 effects of actions and counter-actions of thoughts,
emotions, feelings and desires (in the zone of ego) which went on adding to its
opacity. This is in a word the whole history of the jiva. Now happily when it
comes into dynamic contact with one who reminds it of its origin, it begins to
cast off the coverings one by one. But since jiva possesses motion, it is
cognizant of the creator too i.e., of Brahman. Thus the word jiva carries within it
the sense of motion and of thinking as well. The two things are parallel in the
being of the jiva. Thus the function of both the Brahman and the jiva is almost
the same, with the only difference that Brahman covers the entire universe while
jiva is confined only to the narrow sphere of ego (self). In this respect Brahman
may be said to have its own bondage just as a jiva has, with the difference
perhaps that the bondage of jiva is thicker and grosser in comparison to that of
Brahman. Limitations they both have. This is about the exact concept of
Brahman.

PARALLELISME IN NATURE

The only thing in existence, before creation came into existence, was
Divinity in the original state and every thing in essence form was merged in it.
The process of manifestation started with the kshobha 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
aspects to be somewhat different from it since it had taken another course
aiming at manifestation. It may for that reason be denoted as the '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 the primary object at the root, the
line of humanity began to acquire predominance and everything, including man
began to assume a tangible form though the subtlest at the stage. In other words
the line of humanity became the base of the 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 never have worked so well, unless it
had proceeded along in conjunction with 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 class of humanity, 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 Divinity and link it with our line of
humanity. Now since both have come down from the one great God ¾ the
Absolute, 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 ways 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 again into their original state or in
other words to restore them to a state of poise and tranquillity, so as to keep up
its link with Divinity. The only way to accomplish it is by introducing into them
proper moderation and we do the same in Sahaj Marg.

This is the secret of Nature which I have exposed herein, in order to bring
people to a full understanding of the real meaning of complete Divinisation of
man.

AVATARS

Strictly speaking, it is we who have set up a tiny 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 the action (kshobha). 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 the entire structure of the
universe into existence. It possesses immense power and gives out shocks like
those of the 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, seemingly only a few millimeters' distance from the central point
where something like an animating force exists in proper moderation. I put it as
only a few millimeters' 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. 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 avatars,
who are fully charged with the conditions of the point. Lord Krishna as an avatar
has come down from the sphere of the central point while Lord Rama has from
the other end. For this reason he had more of human synonymity in Him. He
presents an ideal of life as one must try to have as a man.

Some are of 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 purpose of accomplishment of the task allotted to them. As for their work,
they stand in need of a physical body, which admits of growth and development.
The 'identity' is absolutely essential for them as it is for any one else.

The avatars come down for a definite purpose, endowed with all the
necessary powers required for the accomplishment of the work, allotted to them.
That may, in other words, serve to be their samskaras which brought them down
into the world. The power withdraws them after their work is finished.

The difference between an ordinary man and an avatar is that man is

covered with 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. Now
though the origin of man and 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 works which are
popularly known as divine inspirations (deva vani). Now since avatars possess
activity, the possession of mind or manas is necessary for them also. But theirs
is purer and more balanced; and their actions are in accordance with the Divine
will. Therefore it is wrong to presume that avatars do not possess mind or
manas.

Regarding the present personality at work today, so far as my reading

goes, I can say that he comes down from the central point, hence in possession
of the highly potential powers though to our outer view, they might appear to be
dim or subdued. None of the avatars who so far came down to the earth had ever
been bestowed with the power of the Root. I give this out on the basis of my
reading of Nature through the kind grace of God who alone is the real knower of
things.

Chapter III

KNOWLEDGE AND ITS NATURE

 The word jnana in ordinary sense means knowledge which may be of
different kinds ¾ 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 the higher level of inner enlightenment. This gives rise to a lot
of confusions and misunderstanding. A man who has learnt a few scriptures,
another who recites every moment set phrases like "aham brahmasmi" (I am
Brahman) etc. claims to be a jnani or 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 mind, which an abhyasi develops during the course of his
pursuit, while passing through different spiritual states at different knots or
granthis. Jnana, in fact, is 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 an 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. The real state of enlightenment comes when
we get into full consciousness of the condition of enlightenment, and after
imbibing its effect secure our merging in it. When we develop this state and
merge into its consciousness we come to know all about it and thus become
jnani, i.e., enlightened ¾ up to that extent. If we try to gain the knowledge by
applying our force of thought, it will only be artificial and not true and genuine.
The real knowledge of a state means complete identicality with the state we have
merged in. The help that knowledge at different states offers is that it infuses us
with a longing for the search for the Ultimate.

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), or 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. avidya comprises 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 ¾ where is neither avidya nor vidya. What is it there then?
Neither of the two ¾ a state of perfect latency, not-knowingness, nor complete
knowledgelessness which may roughly be denoted as the state of Ignorance, just
as it is at the age of infancy. Ignorance in fact is 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.

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 then may that be called ¾ knowledgelessness,
not-knowingness, Ignorance or whatsoever? 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
any vocabulary in the world? None, for sure. Let it therefore be as I say
'complete Ignorance', different from its crudest state of preliminary ignorance.

MEANS : TARKA, SHRUTI AND ANUBHAVA

Generally, philosophers have attempted to reach the innermost core of

things through reason (tarka) and not through vision. Reason in its popular sense
may be faulty and may fail us, but if a thing is seen through intuitional insight
without the unnecessary medium of reason, it will be visible in its original form
without error or defect. We should try to understand things when the knots begin
to open by themselves.

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 aspect only. One can never become a
physician by simply reading the names of the medicines and their properties. It
is impossible to come to a thorough understanding of the taste of a mango
merely by reading the description about it in books. The proof of the pudding
lies in the eating of it, is a well known saying. There seems to be contradiction
in Vedas apparently. The six schools of philosophy are the result. Everybody
according to his reach says something or the other. The real study is that by
which we realise the unchangeable; and that is realised neither by reading nor by
believing nor by reasoning, but by super-conscious perception. I may frankly
confess 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 for the scholars and 'pandits'. Whatever I say or write is on the
basis of my own experience and 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 ¾ but that only by way of recreation ¾
and try to retain as much as I can for the sake of easy expression. I remember
one such thing which I had read in Vivekachudamani by Shankaracharya, which
means: "Books do not help us in Realisation, and when Realisation is achieved,
books are useless."

There is hell for the sinful, paradise for the ignorant, and brahmaloka for
the 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.
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, viz. that they offer means and methods for spiritual advancement for
men of every taste, mentality and standard of mind. If I had proceeded along the
path of Realisation through books, I could never have come up to that level of
Ignorance which is the basic property of the Divine. It is only the practical life
that is worth having. We should not only be knowing what Realisation is but
should try to attain it as well.

Chapter IV

Man

His Place and Destiny in the Cosmos

 I would advise that instead of pondering over how the universe came into
existence, we should admire the Being that brought it into existence. We have
set up a tiny creation of our own 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 as we had at the
time of creation.

Our existence in the present grossest form is neither sudden nor accidental
but it is a result of the slow process of evolution. The latent motion which led to
the formation of the universe may be called the first super-mind of the
Almighty. We owe our origin to that mind which we call the first mind. At the
back of the mind there is the Centre or the state of tam. The existence of the soul
can be traced as far back as to the time of creation when it existed in its naked
form, as a separate entity. From the primary state of existence of the soul in its
most subtle form we marched on to the grosser and grosser forms of existence.
These may be expressed as coverings round the soul. The earliest coverings
were of 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 (consciousness), buddhi (intellect) and
ahankara (ego) in cruder forms began to contribute to our grossness. In due
course samskaras began to be formed which brought about their resultant
effects. Virtue and vice made their appearance. Slowly our existence assumed
the densest form. The effects of samskaras is the commencement of feelings of
comfort, miseries, joys and sorrows. Our likings for joys and comfort and
dislikings for sorrows, and miseries have created further complications.
Consequently we find ourselves surrounded by pain and miseries and we think
that deliverance from them is our main goal.

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
its cosmic mind it begins to appear in its true colour. As a matter of fact, the
human mind is a reflection of the kshobha which set into motion the force of
nature to bring the creation into existence. The individual mind is thus a part of
the Godly mind (kshobha). If we somehow turn its downward trends towards the
Base, it will become quiet, calm and peaceful. So far as my personal experience
goes, I find that only the help of a dynamic personality can turn it towards the
Base. It is only the power and the will of such a personality that makes a mark in
this respect. Reading and writing are of little avail. The man with faith, devotion
and self-confidence wins.

Man is Nature's instrument. He possesses immense power and has the

implement required for the utilisation of that power. That wonderful implement
is the mind and it is exclusively the possession of man. Even God who is
thought to be the object of worship does not have mind. Animals are however
said to possess mind but it is of a different nature. It is, so to say, in an inert state
in comparison to 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 nature of the human mind, it is highly
incorrect on the part of the pseudo-mahatmas to rail at it in the bitterest terms,
proclaiming it as the worst enemy of man. They do not take into account its real
value and merit. In fact, it is the only instrument for bringing things into action.
It is the original cosmic power in miniature form which brought into existence
the tiny creation of man. It is the same power which is in action at the root of
everything. Whose power 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 have
been subject to the effect of samskaras. It must, therefore, be the human mind
that works at the root.

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 (nucleus) of the various brain cells has its own
powerful force which surpasses that of 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 has however to come as it must, when people will
understand and realise it.

EXTINCTION of PARALLELITY

Between the HUMAN and the DIVINE

 It is commonly believed that God created man in His own form. All the
religions, philosophies and sciences of the world more or less agree on this
point. It does not mean that the physical form of God is the same as that of man,
the human body made of flesh, bones, skin, etc., possessing arms, legs and other
limbs. It really means that man possesses or is composed of all the powers,
forces and energy which are present in Nature, in the same order.

The composition of man is exactly the same as that of the universe. Just as
behind this solid external universe there are innumerable others of finer and still
finer types, so behind this gross physical form of man there are numerous finer
and still finer forms of existence. The outermost form is the gross-body (sthula
sharir) behind which there exists the astral body (sookshma sharir) and causal
body (karana sharir). Besides these three outer forms there are innumerable
others which are so fine and subtle that thinkers do not call them bodies but only
as fine coverings round the soul. It is really very difficult to assign a name for
each one of them which may be countless. With all these innumerable forms,
from the finest to the grossest, 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, man's existence and of God's manifestation are really the same. This is
why realisation of God means the same as the realisation of the 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.

We belong to the country where religious spirit has ever been flowing in
one or other form. We are bred to have union with the Reality we have emerged
from. We have brought with us the very essence of the Infinite. They say that
God is within man. Thus our ultimate purpose can be served only when we keep
pace with Divinity and link it with our line of humanity. As stated earlier,
humanity was akin to Divinity at the source of creation; and assumed grosser
form as the result of the jerks caused by actions and counter-actions in the
process of evolution. We have only to bring all the constituents of the human
frame of existence again to their original state of poise and tranquillity to keep
up its link with Divinity. This is achieved by introducing into them proper
moderation; and we do the same in Sahaj Marg. The routine practice of
meditation really aims at removing immoderation therefrom 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
¾ Divinity and humanity ¾ 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. In other words humanity begins to
get charged with the force of divinity, which in course of time begins to prevail
all over. 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.

REALISATION and its MEANS

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.

Most of the scholarly saints have defined the state of realisation in

numerous odd ways, but to me it appears that so far as it can be defined, it is not
realisation. It is really a dumb state which is beyond expression. Feeling or
observing luminosity within or outside is not realisation at all. During the early
period of my abhyas, I often felt and witnessed luminosity. But that not being
the goal, I proceeded on under the watchful support of my master. Really it is a
tasteless state ¾ unchanging and constant. There is no charm, no attraction, and
no anandam in the popular sense of the word. It can more appropriately be
described as 'sang-e-benamak' (i.e., a lump of salt from which saltishness has
been taken away). One having attained the state of realisation develops an
unfailing will in the spiritual sphere.
 Generally, learned men express their opinion about realisation or its
conditions on the basis of learning and not on that of their experimental
knowledge, which is the real one. For that reason I regret to say that realisation
has now become a present-day art. The Reality, in fact, has sunk down deep
leaving out its colours according to their mental taste and skill. The result is that
people begin to focus their attention on those very paintings and get into them to
the extent that is neither spirituality, nor Reality. I believe that one must not
have the right to touch the subject of realisation unless he has attained it in the
true sense, whereby the divine wisdom has awakened in him. Only the life of
practicality is required for the solution of the problem.

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 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.

People often ask me to let them know first what realisation is, and
afterwards they would start worshipping. It is just as one may say, "Let me first
understand the thoughts of Shakespeare or Milton, and afterwards I shall try to
learn the alphabet." It is the same as an abhyasi saying, "Let me first realise
God, and then I shall start worshipping Him." When the very thing you seek
comes to you, why should you then worship at all. He alone can climb up a
height who has created in himself the recognition of his low-lying state. The
spiritual discontent is rightly recognised as the starting point of philosophic
endeavour in the tradition of Indian philosophy.

Realisation has now, today, become very easy because of the presence of
the Divine Personality. The thought of people generally does not 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 one of the lowest
attainments 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,
which is but a limitless expanse. Have your eyes fixed upon That and That
alone; and go on and on to trace It out.

Nirvikalpa samadhi is also a yogic attainment, but it will not solve the
problem. The real state of samadhi is that in which we remain attached with
Reality, pure and simple every moment ¾ no matter how busy one may be all
the time with worldly work and duties. It is known as sahaj samadhi ¾ one of
the highest achievements, and the very basis of nirvana. Its merits cannot be
described in words, but 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.

There are numerous means and practices prescribed for the realisation, out
of which we have to choose that which guarantees speedy success. Now what it
may be, let every one judge for himself. For a hint, I accept the judicious
opinion of Swami Vivekananda on this point, "That it is raja yoga alone that can
successfully lead a man up to the highest level of approach; and that none but
one having the capacity to apply his own internal powers through pranahuti is fit
for being a guide or Master". I may also assure you that hatha yoga has no
access beyond ajna chakra. Besides, there is also 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 getting reduced goes on increasing thereby. But that is
not the case with raja yoga, wherein one proceeds with the subtlest means for
silencing the ever-active tendencies of the mind. Besides, while practising this,
one is always away from the idea of the body since he has fixed his attention on
the subtlest.

In order to realise the subtle Being, we must take up means which are
equally fine and subtle. The difficulty arises only when intricate methods are
applied for the solution of the simple problem. In other words they apply huge
cranes for picking up a small sewing needle. God is simple and can be achieved
by simple means. So, in order to realise Him, we should adopt such methods
through which we may be able to free ourselves from things created by our own
will, actions and surroundings. All our thoughts should be regulated and our
individual mind should be cleared of the burdens lying on it. We should be as
light as cotton so that we may start our flight towards Him with the help of a
single push from a capable Master. In our sanstha, Reality is infused at the first
stroke of will which serves as the seed in the long run. The process is generally
set in by one's Master so that the seed may grow easily, and scorching winds
may not burn it up. The disciple waters it by constant remembrance which is the
only thing needed on the path of realisation.
 Grihasthashram (family life) is not a bar in gaining the real aim of life. I
think this is the best ashram 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 ashram alone. We perform our duties, and remember Him as
Ultimate Reality.

Chapter V

WAY TO REALISATION
(Role of the Abhyasi)

NON-ATTACHMENT

It is true that we can never be free from Maya unless we cultivate non-
attachment. But it does not mean severing our connection from home, 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. 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;
and so on. For these necessities we earn and possess money and property. The
real evil is only our undue attachment to the things which we are associated
with. This is the main cause of our suffering. 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. Renunciation truly means non-attachment with
worldly objects and not the non-possession of things. Thus a householder's life
in which possession of things and worldly ties are indispensable is no
impediment in the way of renunciation and consequently of realisation, 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 householder's life all through. Renunciation is in fact a condition or an
inner state of mind which brings to view the transitory and changing character of
things and creates a feeling of non-attachment to such objects. His eyes are fixed
every moment on Reality which is unchanging and eternal and he is free from
the 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 desire means
stopping of the formation of samskaras. What remains now is only to undergo
the effect (bhog) of the previously formed samskaras (impressions) which are to
be worn out during the course of our life. Nature too helps us in the process by
creating a field for bhog in order to remove the impressions of our thoughts and
actions from the causal body. When these coverings melt away we begin to
assume finer forms of existence.

The man who is born in this world is sure to taste miseries. One cannot
escape these. When I see the world, I find it very troublesome. Some are
groaning with pain, a few are suffering from the loss of their dear ones and a
great number are anxious to achieve success at each step. We try to get rid of
these by going into penance, and rishis (sages) have devoted themselves
thoroughly to it. All that is born of attachment is misery. Pleasure and pain both
contribute to misery. There is no remedy for overcoming these miseries except
devoting ourselves towards Godly thought of the purest nature.

We need not renounce the world and go for penance in the forest. 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 up to 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.

Thus, 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 but subsequently the soul-consciousness as well. What remains
then is nothing but the "being in dead form or a living dead".

MEDITATION

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. In certain sansthas the usual routine followed
for practice is often kept confidential. It is released and 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 that one professing
to follow the divine path must also have none.

The practice followed in our Mission is meditation on the heart. The same
method has been recommended by Patanjali. There is a great philosophy
underlying it. We find ourselves all the time busy with 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
a characteristic activity, and thus we have made every thing topsy-turvy. Our
actions and thoughts count much in our wrong doing. When we remain in
contact with ideas and thoughts of different kinds, they leave impressions upon
our emotive feelings and senses. All the senses are spoiled and adopt a wrong
course. The marks we thus make upon the senses and indriyas turn them solid
like rock, having no bodh or wisdom. Soul is, no doubt, not acted upon, but we
create such obstacles and coverings as to keep it enwrapped all round like a
cocoon. We cannot even peep into the soul, let alone realising 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 do not like to come
under the training course of raja yoga. This is why people turn a deaf ear to what
we say. No practice of hatha yoga can bring out true realisation as it fails after
the ajna chakra and there still remain very many states still to pass after it.
Therefore raja yoga is the only thing that can lead to the end. There is no other
means of approaching the Centre. We have got within us the same central force,
though marred by our wrong doings. We take work from the same force during
meditation. This is how we proceed naturally 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. It cannot be
expressed in words, 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 remains no attachment with the world.
The mind is disciplined, it is regulated automatically. 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 find Nature's work within
your bounds and limits: rather you begin to work yourself.

In our system the abhyasi is advised to meditate on the heart thinking of

the divine light there. But he is directed not to view light in any form or shape
like that of an electric bulb or a candle, etc. In that case the light appearing
therein will not be real, but one projected by his own creative speculation. An
abhyasi is advised to proceed with a mere supposition of light with the thought
of Divinity at the bottom. What happens then is that we meditate upon the
subtlest which is to be attained.

The method of meditation on the heart is to think of Godly light within it.
When you begin meditating in this way please think only that Godly light within
is attracting you. Do not mind if extraneous ideas haunt you during meditation.
Let them come but go on with your own work. Treat your thoughts and ideas as
uninvited guests. If even then they trouble you think they are Master's, not
yours. This process of meditation is very effective, and can never fail in bringing
about the desired result. Sit in an easy posture for an hour in the morning in
quite a natural way. You should only meditate. You should not struggle with
your ideas which generally come during meditation. Concentration is the
automatic and natural result of meditation. Those who insist on concentration in
place of meditation, and force their mind to it, generally meet with failure.

In the evening again sit in the same posture, at least for half an hour and
think that the complexities, the network of your previous thoughts and grossness
or solidity in your constitution are all melting away, or evaporating in the form
of smoke, from your back. It will help you in purging your mind and will make
you receptive of the efficacious influence of our great Master. As soon as I find
that you are free from foreign matter I will either change it in some other way or
ask you to stop, as the case may be. In this way, we soar up high by awakening
and cleaning the chakras and the sub-points thereof, taking up kundalini at the
end, with which the abhyasi has nothing to do himself. It is exclusively the
outlook of the Master. But 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.

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 complications, 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. Under our system,
the abhyasi, no doubt, sometimes sees light. But the glittering light appears only
in the beginning, when matter comes into contact with energy. In other words it
is only a clue that energy has begun to work. The real light has the dawn colour
or a faint reflection of colourlessness. Although light is not the exact translation
of the thing (because light is really far more heavy a thing than what that
actually is) it has been expressed so merely for the sake of understanding. 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.

All artificiality and misdirected emphasis guided by the abhyasi's own

desires and preconceived notions prove injurious ¾ 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. 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. 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. Methods of ascetic austerities, penances and physical mortification
usually applied for keeping the mind under control, do not relieve it of its
misdirected trends. On the other hand, they only serve to keep the evil subdued
within and it might at any time burst forth, when, by chance, the control is
somehow relaxed. The real solution of the problem lies, not in controlling the
mind artificially by suppression, restraint or mortification, but in its gradual
moulding which is to relieve it of its misdirected trends. In this, and every other
matter therefore, having 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.

Generally I advise meditation on the heart at the point where you feel its
beats. Meditation on other points can also be undertaken such as fixing the
attention on the point of the nose or between the eye-brows, etc., but in my
opinion, meditation on the heart is the easiest and most beneficial. There is a
great philosophy underlying meditation on the heart. The heart is the pumping
station of blood. It sends out purified blood to all parts of the body and to the
smallest cells. Now we have taken the heart as the centre for meditation. The
blood that runs through our system is affected. The solidity due to our own
thoughts and actions begins to melt away. This is the first thing that we begin to
gain from the first day by this method of meditation on the heart. It is the
nucleus and creates the vibrant motion, wherever it is directed. This is the field
for the mind to work and this is the instrument by which we develop the
discriminating faculty. The subtle force works in this place 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. People may ask why it is necessary to proceed with meditation. The
answer is quite plain and simple, that by meditation we gather 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 habits. When this is done, our thoughts
naturally do not go astray. The heart is the only point at which the connecting
link between the animate and the inanimate is most clearly felt. This is the
reason why meditation on the heart is very useful. Further, heart is the field for
the action of mind. Mind is always as it is. It is the heart which, as the field of
action of the mind, is to be set right. Hence the most appropriate point for
meditation can be only that wherefrom the current flows on, either upwards or
downwards. It can only be the heart and nothing else. 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. Meditation on the navel point has no spiritual value except that it
causes a tickling sensation which finally makes the mind and passions all the
more powerful.

At a certain stage of the development of faith in an abhyasi, we generally

lay stress upon meditation apparently on human form. Critics may perhaps
consider it suicidal to spiritual advancement. The case is not so, provided the
man 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.

PRELIMINAIRIES TO MEDITATION

When the thought of going back to the original was stirred up in man, it
became essential for him to bring 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, even so he must take
up something grosser for the purpose, to enable him to attain the desired ideal of
Reality. This led him to the conclusion that he must create in him a form of
contraction or withdrawal similar to that at the time of pralaya. Now Self is all
pervading in man just as it is in the whole universe, ¾ taking the universe in a
collective sense. The state of pralaya comes in when contraction begins to take
place. Similar contraction in man leads to his individual pralaya. That 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 of contraction could be only to bring his legs
and allied parts to one pose and to keep them steady. In whatever way it might
be done, the form will finally be that of the asan. It is essential because it paves
our way to the Ultimate. This posture must always be the same. The reason is
that in this way he gets himself associated with the great power, the very thing
he takes 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.
 The upright position of the back-bone, neck and head in an erect straight
line during meditation has been thought to be most advantageous from very
ancient times, because the flow of Divine grace is believed to descend straight
upon the abhyasi in that posture. In our way of practice, however, this is not
insisted upon. 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 absorbancy 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.

It is better to sit in the grey of the morning for meditation, or when that is
not possible, at any fixed hour convenient to the abhyasi. Do not feel disturbed
with the outer things but remain engaged with your own work thinking that they
are in a way helping you to feel the necessity for greater absorption in your
practice.

PRAYER

One thing more by way of practice is to offer daily the brief prayer (O,
Master,..........) at bed time in the most suppliant mood with a heart overflowing
with divine love. Repeat the prayer in your mind once or twice and begin to
meditate over it for a few moments. The prayer must be offered in a way as if
some most miserable man is laying down his miseries with a deeply afflicted
heart before the Supreme Master imploring for his mercy and grace, with tearful
eyes. Then alone can he become a deserving aspirant. There are many methods
of loving God and many 'bhavas' are resorted to, e.g., paternal sentiment (pitr
bhava), friendly sentiment (sakhya bhava), etc. In my opinion there can be no
relation better than that of the lover and the beloved. If an abhyasi thinks himself
to be lover and takes God to be beloved and proceeds with the same sentiment
the result will be that God himself will become the lover and the abhyasi the
beloved in the long run. But if one thinks that one has realised the goal at this
stage it will be a serious blunder. What remains further cannot be stated, for it is
related to practice only.

Prayer remains the most important and unfailing means of success.

Through it we have established our link with the Holy Divine. The reason why
prayer should be offered with a heart full of love and devotion, is that one
should create within oneself a state of vacuity so that the flow of Divine grace
may be diverted towards him. When the world emerged into the present form,
the central point was already rooted deep in all the beings. This central point
rooted in us being a part of the Supreme, turns our attention towards the source.
In prayer we try to reach up to the same central point. This is 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, but in fact it is not so, though only for
those who aspire for it. When a man creates in him a strong craving for the
Absolute, he is indeed in a state of prayer, and it is for every one to strive for.
Whenever a man enters into that state even for a moment, his prayer is granted.
But it requires continued practise to accomplish it. 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 in a way that it never
comes into consciousness even.

CONSTANT REMEMBRANCE

Constant remembrance of God is of course, a special feature in

spirituality. The method for cultivating constant remembrance is to think with
firm conviction during your leisure hours whether 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.

The minds of people are absorbed every moment in thinking about the
various problems of their material life and their attention is seldom diverted
towards God except when they are in deep distress and misery. The reason is
that they attach primary importance to their worldly interests alone which
constantly remain in their view. Thus they remain entangled within maya
without ever thinking of getting out of it at any stage.

Frequent remembrance of God, though greatly helpful, is not all that we

need for our final success in realisation. 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 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. 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 actions 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. Some people think that constant remembrance or even
frequent remembrance of God is not practicable when a man in life is
surrounded by numerous worries and anxieties caused by worldly attachments
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 learn to divert their attention towards God
in the real sense.

The idea of guru as the Supreme Divine force is very helpful in spiritual
pursuit, if the guru himself happens to be merged in the Ultimate State of
realisation. You depend upon his guidance thinking him to be a super-human
being. If you go on with your busy routine of life dedicating everything to your
Master, imagine what good will it bring to you in the long run. While doing a
thing think that you are not doing it for yourself but for your Master, rather think
that 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 it all. 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. 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 the merriment
and it is but natural. Your attention for a while is 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. Even during your 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 every thing in your place, you shall not only be in constant remembrance
all the while, but your actions will cause no impression whatsoever, and so you
will cease making further samskaras.

DEVOTION

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. In my case my Master was the only object of my love. I was not a
lover of freedom or peace or perfection or any thing, but only of Him and Him
alone. My Master was no doubt worthy of it, being the fittest man to be
meditated upon and be devoted to. He was altogether free from egoistic feelings,
desires and worldly entanglements, and devoted wholly to his 'own self'. This
phrase 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 this had been the life pursuit for
me. It was because I got a Master who was unparalleled and matchless. For the
results achieved therefrom, I have no words to express. In a word He is the
infinite ocean of Grace in which we have all to merge. May it be accessible to all
earnest seekers!

SURRENDER

The easiest and surest means to achieve the goal is to surrender yourself
to the great Master and become a 'living dead' yourself. This feeling of
surrender, if cultivated by forced or mechanical means, seldom proves to be
genuine. It must develop automatically within you without least strain or
pressure upon the mind. If the knowledge of self is retained, even then it is not
true surrender. What remains to be done when you have surrendered yourself in
the true sense? Nothing. I believe that in this state an abhyasi will be in close
touch with Reality all the time and the current of divine effulgence will continue
its flow to him without any break. In this way you can solve your problem of life
in the easiest and most efficacious way in the shortest possible time. Therefore,
if one can give away 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
absorption in Absolute Reality. The adoption of this simple and easy technique
makes the very beginning to be the end of it. What except a tiny heart can be the
fittest offering for the achievement of the dearest object of life?

One thing more. To effect the surrender of heart in the easiest way, only
an act of will is required. Besides, the lighter and finer the will, the more
effective shall be its working. The adoption of this 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.

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 highest divine force from
Him. In this state a man thinks or does only that which his Master's will ordains.
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.
Surrender 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 devotion and faith and reverence trying by all means to attract his
attention and favour.

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

A beautiful example of surrender is presented to us by Bharat, the son of

Dasharath when he went to the forest along with the people of Ayodhya to
induce his brother Ram to return. In reply to the entreaties of the people Ram
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 Bharat, who was
himself there to induce him to return. But he calmly replied, "It is not for me to
command but only to follow". Therefore self-surrender has great importance for
an abhyasi in his pursuit.

Chapter VI

WAY TO REALISATION
 (Role of the Guide)

Master and His Function

Realisation cannot be achieved by mere abhyas, for the reason that at

higher stages the conditions are such that even if one ascends a little by self-
effort he quickly slips down because of the strong push from above. Hence, so
far as our entry into the higher regions is concerned the help of Master is
indispensable. For the practical aspect of sadhana too, it is essential for
everyone to take up the practical course of spiritual training for which we have
to seek proper guidance. There have been cases, however, where sages have
attained perfection by mere self-effort by surrendering themselves direct to God.
But such examples are rare. It is really a very difficult course and can be
followed only by persons especially gifted with uncommon genius. Guru is the
connecting link between God and man. It is through his medium only that we
can reach God. He is the only power that can extricate us from the intricacies of
the path.

It is also necessary 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. It can only be one who has
himself attained perfection or complete negation of self. 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 may be pleased to choose. But he
remains after all the guide or guru as he is commonly called. The conception of
a guru as 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 bear with patience all troubles and miseries caused to her by
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 look out 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 (the guru) is so closely connected, is directed
towards him, the disciple. The function of a mother and of a true guru are
closely similar. The mother retains a child within her womb for a 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 energy and gets nourishment from the spiritual waves of the guru's
thoughts. When the time matures he is born in a brighter world and thence his
own spiritual life begins. If the disciple enters the mental sphere of the guru
surrendering all 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 living in the guru's mental sphere the disciple retains the
consciousness of his own thoughts and feeling. Thus we find that the position of
a guru is much the same as that of a mother. The conception of guru as a
spiritual mother promotes in us feelings of love, reverence and surrender which
are the main factors of spiritual life.

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.
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 silence for the
time being at least, the restless tendencies of mind without causing any weight
or effect upon it. If it is so you should conclude that he can be a fit man to lead
you on the path. There is another difficulty as well. It is that even if such a
Master is available and accessible, he is not trusted unless he plays some striking
miracle. 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
real conditions. We have the example of Christ who displayed miracles all his
life. But in spite of all that, he got only twelve disciples amongst whom there
was even that one who subsequently brought about his crucifixion. That shows
that his miracles were of no avail in promoting faith among people. It was, in
fact, his noble teachings alone that afterwards secured for him such a large
following. It is, therefore, 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 a person of comparatively inferior attainments and talents.
Miracles are no criterion for a saint or a yogi. It is on the other hand, a deliberate
fraud played by dexterous gurus upon weak and credulous people to entrap them
in the fold of their gurudom. Before deciding about the final selection, one must
be fully convinced of a man's capabilities and merits with regard to his practical
attainments on the path. For this he must have continued association with him to
judge things through perception and experience in a practical way. When he is
thus convinced, he must then trust him in good faith and rely upon him firmly.
This is very essential for a successful pursuit.

I have a heart ever ready to help anyone who might be in need of it. I take
the task 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 and inform me 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.

Learned teachers of religion generally induce people to worship gods and

deities. He alone who has travelled the path up to the final point, can guide
successfully. Learned teachers are more like roadside signposts which tell you
where the road leads to. This is all the purpose they can serve. It is no doubt very
strange that one aiming at freedom from materiality should fall upon material
forms and grosser conceptions.

The word mahatma has been defined in several ways, not perhaps without
some reasonable basis. But my definition of it as a "Non-being Being", though
somewhat peculiar, is meaningful. It may also be interpreted so as to relate to
one who has been away from spirituality. But that may not be acceptable to
those who aspire for spirituality. But if we go deeper to explain its real
significance I fear it will not be understandable so it is better that I hold over the
topic. We know that it is not royal robes alone that make a real king. Similarly it
is not the form or dress that makes a real saint or a yogi. Outward physical
features are not the sure indications of the heart within. Gurus of today might
conveniently be classified under the following heads:

Quacks: Those who go about advising and conducting the worship of

trees, animals, insects, diseases, ghosts and spirits.

Book-Moths: Those who prescribe practices and methods which they

have picked up from books.

Practical teachers: Those who prescribe to others that which they do or

have done, not taking into account the merits or demerits thereof.

Inspired teachers: Those who guide people on the basis of their inner
inspirations.
 Inspired experienced teachers: Those who guide people on the basis of
their practical experience supported by higher inspiration.

In the same way disciples may also be classified as follows:

Self-seekers: Those who take up the pursuit for the fulfilment of the
yearnings of their senses (needs).

Time passers: Those who take it up as a pastime (kalakshepaka).

Followers: Those who try to follow the guru's directions.

Earnest Disciples: Those who try to follow in the steps of the guru and
try to copy him.

Devout Disciples: Those who become the focus of Master's attention.

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 anyone 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. Disciple-hunters are not
wanting. They are as numerous as the leaves of a tree. For 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 is enough to attract hundreds of these silly sheep to the fold of their
gurudom. A simple threat of a curse upon one who happens to displease them,
may bring thousands to abject submission. Not only this, but 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 right of birth
irrespective of their capabilities and worth. Sannyasins too, you will find these
days in multitudes, posing as mahatmas and professing to be jagat gurus -
teachers of world. Is it not a pity to find such professional imposters, who are a
shame to the nation and religion, roaming about with complete impunity to cheat
and defraud 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 such persons. Gurudom as the monopoly of a privileged class
is an absurdity, propagated by the professional gurus to safeguard their personal
interests. 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. The practice of 'initiating' a disciple 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 ears 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
there and nothing more is done by them for the betterment of the disciple except
giving him their darshan every year and realising their annual toll and 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
spiritual force begins to flow to the disciple automatically according to the
absorbing capacity he develops in himself. It depends 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 until the disciple
secures 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 can never arise. But,
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 hell if he ever thought of breaking off from them at
any time. The ignorant masses accept it as gospel truth, trembling at the very
idea of doing anything which might displease their guru. So they always try to
put up with all their atrocities in passive submission. I am sure that there is not
the slightest suggestion to this effect found in our Shastras. It is only ingenuity
on the part of these teachers of religion. 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 has made a wrong
selection or has misjudged the guru's capacity or worth. He is 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 conscientious
guru must himself, under the circumstances, direct his disciple to seek another
more advanced and better qualified guru, so that the disciple's progress may not
in any way suffer. This is the sacred duty of a true, 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.

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, explaining to them problems concerning
maya, jiva and Brahman. 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 the Shastras,
their greatness as a 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 the learning or
knowledge that makes a man perfect but it is only realisation in the right sense
that makes a true yogi or saint. It is just possible that the man who has thus
impressed you, with outward form, learning or eloquence, may be at the lowest
level as regards practical attainments. Knowledge, therefore, is no criterion of a
true mahatma or yogi. Similarly the real test of a mahatma or guru is not his
miracles but experience on the path of realisation. The popular meaning of a
mahatma as a great individual does not appeal 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.

There are some who hold the view that knowledge being the preliminary
stage of realisation is essential and indispensable. I do not agree with them on
the ground that knowledge is only an achievement of the brain, whereas
realisation is the awakening of the soul; and hence, far beyond its scope.
Therefore 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. What we stand in
need from a guru is the true impulse to effect the awakening of the soul, and his
direct support in the course of our further march on the path of realisation. Such
a man we have to seek for, if we aim at success. Now it is evident that while
judging a man to be our spiritual guide, we must take into account not his
learning or miracles but his practical achievements in the field of realisation. A
man who is himself free can free you from eternal bondage. If your guru is not
free from the bondage of samskaras, maya or ahankar, it is not possible for him
to free you from those bondages.

TRANSMISSION

By the grace of my Master I shall try to reveal a great secret or 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. It is absolutely necessary for us to find out such a
guide who can lift us higher and higher by his power. This mystery is known as
pranahuti - the power of transmission. This is power working through the
channels of pure mind. 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 be effective and yield excellent results. 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. They prescribe
many laborious and brain-taxing practices and leave their disciples to their own
fates. Neither the teacher knows the result of the practices nor does the disciple
care to use his discrimination. The result is 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 only conscious of their right to teach and quite
unmindful of their duties and responsibilities.

Some sceptics may say that 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 does not hinder us in trying to find out
Reality because God's ways are mysterious. Some are deluded by their own
thinking and some are illumined by the Divine Grace.
 The worthy trainer by the power of yogic transmission weakens the lower
tendencies in the mind of the trainee and sows the seed of divine light in the
innermost core of his heart. In this process the trainer uses his will-force which
has Divine Infinite at his back. In a way he is conscious of That; and he just
focusses it through the lens of his goodwill upon the heart of the trainee. The
trainee may not feel anything in the beginning. The reason is that he is
accustomed to feel only through the senses. After sometime, however, he may
feel the results of such transmission, which also are in the form of subtle
changes of the working of his vital parts and tendencies of his mind.

It is a matter of great regret and pity that this age-old process of yogic
transmission originated and widely practised by our ancient sages has now gone
into complete oblivion in the very land of its origin, where, today, only a few
might feel inclined even to believe it. Some people try to ridicule it by
misinterpreting it as nothing but mesmerism or hypnotism. The results of
mesmerism or hypnotism are contrary to those of pranahuti. In these baser arts
the hypnotiser uses his will-force with the backing of material power. 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 minor nature 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 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.

Here 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. Frequent references to this process in the present society of educated
persons have led certain religious teachers to defend their inefficiency in this
respect by explaining to the people that there is nothing peculiar about
transmission. It generally happens that when you are in the company of a
mahatma or a saint, 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 white-washing 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 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 (sermon) cast off then
and there all they have heard, 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. But the power of transmission is a yogic attainment of
a very high order by which a yogi can infuse by his 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 utilised in any way or at any time. One who has got command over
this power can, at a glance, create temporarily or permanently, a condition of
mind which is far ahead of the existing condition of the mind of the abhyasi, and
which, otherwise, will require a lifetime to be achieved. It is not a vain assertion
but a bare fact and may at any time be practically verified by any one 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 example of the great
sages like my Master Samarth Guru Mahatma Ram Chandraji Maharaj of
Fatehgarh, Swami Vivekananda and others offer ample proof of it.

I have met the heads of many sansthas, and to my increasing surprise, I

have found transmission sadly missing everywhere, so much so that to most of
them it was quite foreign. Swami Vivekananda had, no doubt, that capacity but
such personalities are always rare. Personalities like my revered Master are not
accidentally born.
 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, if anything is poured into it, it will flow out
at once. The primary thing for us is therefore to make ourselves empty so that
the bowl may be filled up with the Master's Grace.

Chapter VII

STAGES ON THE PATH OF REALISATION

The highest point of approach or the final goal of life is a state of

complete negation, nothingness or zero. I have tried to indicate this in the
diagram.
 The concentric circles drawn round the centre 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 an immensely vast expanse. We take up the heart ¾
which is the nucleus ¾ for meditation, and go on with it till the goal is attained.
There are five points or sub-centres in this heart region which we pass through
in the course of our journey. At each point, the following four conditions are
felt, in this order:

1 - A peculiar state all over, awakening within the mind a consciousness

of the Divine Force pervading all over.

2 - A Divine State prevailing everywhere, absorbed with its remembrance.

3 - Neither the 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 in every region and at every point.
Under the Sahaj Marg system of spiritual training, everyone passes through
them; though perhaps only the more sensitive ones are able to feel all the
conditions in their minutest details. These conditions go on getting more and
more rarefied as we proceed through the various sub-centres from the lowest to
the highest. When we cross the fifth point, 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
regions. During our journey to this point, the major condition which one
experiences is a 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 darkness but to a dawn-like colour.

After crossing the fifth circle of the heart region one enters the mind
region. The eleven circles of this region depict the various stages of egoism. The
condition gets subtler and finer as one progresses through them. There are
innumerable points and knots in each of these circles. In the ordinary course, it
would require a whole life-time for going from one point to the next but for the
wonderful yogic process of pranahuti.

By the time we reach the sixteenth circle we are almost free from egoism.
The condition here has rarely been attained even by the greatest sages. As far as
my vision goes, I find none except Kabir who could have secured approach up to
this stage (16th circle) apart from my great Master who had attained stages far
beyond the limits of human approach. After this circle, what remains in one is a
mere identity, still in gross form.

Before reaching this point we pass through the virat region of the sahasra
dal-kamal (the lotus of thousand petals.) It is from this region that virat roop
was brought to Arjuna's vision at the time of the battle of Mahabharat. It is the
macrocosm. Here we begin to experience to some extent a changeless condition
which we may call Brahmagati or state of the Divine. In the course of this
march, we pass through and cross various centres having their own particular
conditions.

After crossing the seven rings of light of the central region, one enters the
vast and limitless expanse, the Infinite, and starts swimming in it. 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
settling 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.

Now we reach the sphere of the dormant Centre which also seems to be
enclosed by something like a ring, which is the last. For the sake of expression
and experiment, I once made an attempt to enter into it; but a sudden, strong and
forceful push threw me back, though I was able to get a moment's peep into it.
This has made me conclude that this is perhaps the last possible limit of human
approach. I wish every one to have access up to it, and beyond it if at all
possible. The form of gross (dense) identity ¾ as I called it ¾ has all the time
been getting finer and subtler up 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. Here we are in close harmony with the very Real condition.
When one gets in close touch with Bhuma, the Ultimate, or God in the Absolute
State, what or where he is, is beyond his understanding. Complete merging into
the Centre or the Almighty is however not possible since it is essential to
maintain a nominal difference between God and soul.

Such is the extent of the possibility of human achievement which one

should fix his eyes upon from the very beginning if he wishes to make the
greatest progress on the path of realisation. Very few among the saints or yogis
ever had any conception of it. In most cases, the farthest approach was up to the
second or third circle. It is unfortunate that even at this very early stage they
sometimes considered their achievement to be very great. I have given all this
only to enable people to judge the 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 appearance or
elegance.

* *
*

PRAYER

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.