SRUTI - F

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

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

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

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

For further reading please see FAITH.

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

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

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

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

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

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

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

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

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

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

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

For further reading please see GRIHASTHASHRAM.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

For further reading please see MIND REGION.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Please see FAITH.

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

Please see SPIRITUAL DESTINY, BHANDAR.

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

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

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

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

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

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

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

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

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

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

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