Page 88 - Dawn of Reality an Exposition of REALITY AT DAWN of Sri Ramchandraji Maharaj

(disassociation for avarice) and Brahmacharya(not limited to absence of passion and lust or celibacy but ability to pursue the Path of Brahma, the Reality) become the characteristic traits of the Sadhaka. We gain discriminatory knowledge (viveka) which develops into detached (due- attachment) outlook (vairagya). The nature of soul (atma) being inter- dependency or dependency on the Divinity becomes clear and part of our feeling and understanding. We develop the innate quality of offering prayer as a matter of our Dharma for prayer sake, all the time feeling dependency on the Master. Then we move to the understanding of absolute surrender to the God (Saranyatva) and on to attaining a state of settledness in the memory of God feeling totally balanced and satisfied “within one’s own self”.
From this state of Avyakta Gati, we move on to the Mind Region depicted through eleven stages of egoism. The condition there is subtler and subtler which becomes almost inconceivable as we reach sixteenth circle. The process of total Negation starts and the humility that is developed at the earlier stages gets entrenched as a stability condition and we enter into the Realm of Fana(Mergence leading to Negation). The Sadhaka Looses 1. Lust for form; 2. Lust for Formless; 3. Conceit; 4. Restlessness; 5. Prime ignorance. Access to the Region of God - the Central Region is given. What remains now is a mere Identity which is in a gross form. As we enter the Central Region, we find seven Rings of something - which Rev. Master calls Seven Rings of Splendour or Light. As we cross these rings of Divine Focus, the form of dense Identity grows finer and subtler to the last possible limit. One now has secured the near most position to the Centre. It is the highest possible approach of the man. There, one is in close harmony with the very Real Condition. Complete merging with the Centre is not possible so as to maintain a nominal difference between God and soul. Such is the possibility of human approach and this “Complete oneness with God” can be attained by every soul provided one endeavours to reach it. When we, therefore, set any goal before us, it should naturally be the highest so that we do not stop at any of the intermediary stages which are all so highly splendid that one tends to stay there in a state of permanency. This Avadhoothood is a spiritual trap of which we should be aware of so that our eyes are always set on the highest goal. That is what our Goal of life should be. The best, the highest and more importantly the achievable. Our Master assures us that this highest goal can be attained within this very life itself with His support and one can intuitively experience this both within the framework of one’s physical body and in the realms of one’s mental and vital faculties through “Feeling and Understanding”.
So long as we remain confined within the bounds of religion we remain entangled with one or the other view of God’s conception by different