Page 13 - Wisdom Unfurled

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 – the worldly and the Divine – may develop equally bright. We do not mean merely to preach or propagate these ideas, but also to bring them into practise 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