SRUTI - M

Sahasra-dal-kamal, the lotus of a thousand petals. This is the virat region. It was from this point that the virat rup was brought to Arjuna's vision at the time of the battle of Mahabharat. It is the Macrocosm. We proceed on towards the occipital prominence, after we have completed the journey through the sahasrara.

During the course of our march to this point we have to pass through, and cross, the various centres which have their own particular condition. (SS-364,365)

For myself I solved the problem in my own way by resorting to madness — the madness of love for a fellow being. The same may be a solution for another provided he gets a Master like Him, who is infallible, super-human and Divine in the true sense. (SS-256)

I pour this out to you without reserve, only with the purpose of exciting in you a similar fire of madness as I am burning in, but he alone whom God Himself pulls up may be successful in the pursuit. But to my greatest regret I find that though all my downpour in this respect is meeting with high appreciation from the people, they do not lend their thought in the least to what they are to do themselves. Still I am ever ready to serve them as best as I can. (SS-109)

There is a Persian Proverb: “See Laila with the eyes of Majnu”. That is, as Laila was an ugly girl, it required the eyes of a Majnu only to see her. In the same way, if we have to see God, the same mad looks are required. (SS-522)

Please see FUNCTIONARIES.

The wheel of the supreme. The Maha-kal-chakra is a stronger power than the Sudarshan. It is infused with the power of Time. It descends under rare circumstances when its use for some immensely great task is inevitable. The present overhauling of the Universe is a far heavier task than the one for which Lord Krishna had come down to the earth. Consequently it is now the time that demands the use of this superior power for bringing about the change on a much larger scale and for which the great Divine Personality has already come down to earth and is working for it with the help of this superior power under his command. (BWS-325,326 footnote)

Rama and Krishna, the two incarnations of the Divinity. We worship them with faith and devotion and want to secure union with them. Automatically that becomes our goal of life and we can at the utmost secure approach up to their level. Now Rama and Krishna, as incarnations, were special personalities vested with supernatural powers to work as medium for the accomplishment of the work, which nature demanded and for which they had come. They had full command over various powers of nature and could utilize them at any time in a way they thought proper. The scope of their activity was limited in accordance with the nature of the work they had to accomplish. They descended from the sphere of Mahamaya, which is a state of Godly energy in the subtle form hence the most powerful. It is due to this fact that we find excellent results coming into effect through their agency in their lifetime. The highest possible point of human approach is much beyond the sphere of Mahamaya; hence a good deal above that level. It may be surprising to most of the readers but it is a fact beyond doubt. (BWS-191,192)

The prefix ‘maha’ before a word denotes a condition which is higher than that implied in the word. For instance, the prefix ‘maha’ added to the word ‘maya' denotes the condition which is beyond the normal level of maya. Maya may be taken to be something within the limits of a certain sphere. But when one goes beyond, maya dissolves. It is then denoted as mahamaya. The exact conception of it is however impossible, just as a true conception of the region of air may be possible only when one is able to go beyond the last limit of airspace. But even then it would be quite difficult to determine the exact line of demarcation because of the gradual melting away and the transformation of the condition. Suppose you throw a ball high up in the air, you will never be able to fix up an exact location of it there, though it may well be in your sight. Anything coming out of the limitless must have a tinge of it in some respect at least. Now what makes you realise it is undoubtedly the thought, as one would usually say. But in the strictest sense it is not even thought but definitely something quite apart from it. Roughly it may correspond to a great extent with that which may be the ‘thought out'. In other words the two i.e., the ‘thought' and the ‘thought out' run in concurrence with each other. For all practical purposes we say that it is the thought that realizes, but then it would be very difficult to specify its actual level. If we attempt to do so, we only mean to convert the Limitless into the limited. Think for yourself how it may then be possible to locate the exact position of the sphere of mahamaya. Suffice it to say that it is a mere region, for the sake of understanding. (SS-524,525)

For further reading please see AVATARS.

I do not like to dwell upon it here. One thing I may disclose in this connection for the interest of the readers. At the time of Mahapralaya the pole star will deviate a few degrees from its position and will grow a bit hotter. A powerful energy in the form of a gas will begin to gush out from it and will ultimately destroy the world and everything else in existence. The action of destruction will start from the North Pole. (BWS-283)

Proper making of a man must be the natural result of the right type of training. Proper making comprises of the right moulding of mind with due moderation in the exercise of all our senses and faculties. Thus the right type of training under the guidance of a capable master is by far the most important factor in our proper making without which higher attainments in spirituality are never possible. (BWS-231,232)

To impart spirituality really takes no time for a guide of high calibre like my master. The time is mostly spent in effecting the making of the abhyasi. We should proceed with our abhyas with faith and devotion, and the thing desired will come to us by itself. (SS-137)

It takes me many months to purify the system. This is the reason why Shri X could not feel much. This purification is absolutely essential in the making of a Man, and my attention always turns towards this, and this verily is the command of revered Lalaji also. Shri Y was purer by nature, hence he felt the benefit very soon. (SS-402)

Please see PURITY.

The origin of man is similar to that of the universe. It was what is known as Kshobh (Primary stir) which stimulated motion and activity. The reflection of Kshobh exists in man as well as in other beings. If it is not there then no activity could be possible. In man this reflection of Kshobh is known as mind or manas, which is an indispensable factor of existence. In the lower region or Pind Desh it is known as the Pindi mind, while in the Brahmanda Mandal it is known as the Brahmanda mind. At higher levels it goes on becoming further refined. The condition at each level differs from those at the others, and they may be innumerable. (SS-117,118)

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

A poet has said:—

“Yeh jo surat hai teri
surat-i-janan hai yahi,
Yahi naqsha hai yahi rang hai
saman hai yahi”

“Your appearance is the same as that of the Beloved. Its form, colour and everything else is exactly the same”. (BWS-91)

When man first assumed his physical form he brought with him the thing opposed to the real nature of his being; that means both the opposites were intertwined to give it a proper shape. It appeared in the form of an outburst similar to that caused by the contact of fire and water. When supplemented by the flow of air, it went on smouldering and increased the force of the outburst. The outburst is nothing but the action of the force coming in contact with the soul, thus exhibiting a display of the elements. Reality was lost sight of. Just imagine what the reverse use of things finally resulted in. We took into account neither the cause nor the effect thereof, to trace out the origin of this degradation. (SS-417)

Most people are groping in darkness. They consider stones could represent or stand for God. They have lost their sense of discrimination. They cannot distinguish between man and man, nor between man and other beings. Who is a man? Only he who is imbued with a sense of humanity, But the real man, in the proper sense, can be he who makes a man the man that he ought to be, a thorough man in the real sense. How can one judge him? He can neither be a magician nor a conjurer who can demonstrate things unusual and uncommon. But there may be many such conjurers among bhaktas who pretend themselves to be what they are not in the least. They go on crowing `Ram, Ram', on every bead of their rosary with a heart wandering quite away from it. (SS-45,46)

Before deciding about the final selection, one must be fully convinced of the man's capabilities and merits with regard to his practical attainments on the path. For this one must have continued association with him to judge things through perception and experience in a practical way. When one is thus convinced, one must then trust him in good faith and rely upon him firmly. This is very essential for a successful pursuit. By and by, faith, the most lively factor of a spiritual life, begins to develop in one, and the master's form becomes predominant in his view with his remembrance in the background. (SS-198)

Things come and go but what lies in between these two is our real condition. This changeless condition of ourselves is the end of all spiritual activities. Blankness is another expression for this condition. The whole system is vacuumized in the end, and man becomes a real man. It has been found difficult to define “man”, but when we add the word “real”, it defines the beauty a man should have to belong to. (SDG-36)

For further reading please see REAL MAN.

Please see MIND, SOUL, CONSCIENCE.

Please see RELIGION - IDOL WORSHIP.

There must be one thought, one object, and one pursuit in view and that must be related with the Divine. That is the type of mania which I wish everyone to develop in himself. It is only then that one may perhaps be able to have a view of That which he craves for. (SS-53,54)

Please see FINAL STATE.

Please see DISCIPLES.

There is one cell or egg-like thing which is bigger and brighter than all the rest. You may call it the master cell. The master cell is directly connected with and controlling the world we live in, and it is due to this fact only that the personalities we have here in this world are not to be found anywhere else in other worlds. We(in other words our world) are connected with the master cell, so we have almost the same force and power as possessed by the master cell. (BWS-88)

The master cell is the outcome of the first jerk and has therefore the concentration of all the powers and energy in full force, hence bigger and brighter than all the rest. Other eggs were formed by the concentration of the energy that kept flowing, and could not be so powerful and bright. It can be better understood if we take up the example of a fire-spout or anar (a firework). The main current comes out directly with full force, the other sparks have not the same force or power; but all, taken together, make up a tree or fountain of fire sparks.

The master egg or cell is the essence of things appearing in the form described as egg-like things. Just as the thing below the Centre is the essence or substratum of life, all smaller ones are wound up in a large one having connection with it which is called the master cell. It is like a big drop of ocean the foams of which are swimming about. In other words it is the power house for worlds connected with this big drop. You will find the same wave in the master cell and its force applicable to other cells as well. It is like the cream churned by the first motion. You will see the greatest personality always in existence in this world. Sages born here in this world have often controlled other worlds too, under directions from the Absolute Base which they receive in the form of vibrations in the central region. (BWS-89,90)

I myself am very weak and worn out with age. Still I am doing my best to bring real peace to the humanity. I want capable men and women to help me in the task ahead. No doubt the world will be paradise, but for that we have to work very hard. What we have to do is only to have a strong grip always on Divinity. I never felt disappointed and worked singlehanded and the result is before us all. I have full confidence in myself, with the Master's hand at my back; and it has always worked. The same thing I want from all of you. (SDG-159)

Your view relating to Master's love in place of Divine love is quite to the point. Once while transmitting to an abhyasi, promoting in him Divine love, I was advised by my master to infuse into him Master's love instead. My shy nature hinders me from doing so for fear lest one might think I like to be worshipped thus. This is freely preached, rather insisted upon, in most of the other sansthas and also by quacks and charlatans. Though in principle there is nothing wrong in it, yet in practice few perhaps may be found to be up to the mark for this method. The result in all such cases usually is that the teacher and taught both get filled up more and more with grossness. My great master has saved me from this most degrading evil. May he ever protect us all from it! (SS-269)

The time has changed to such a great extent that so many persons in India do not know what transmission is. It is my Master alone who gave light to the Original Source, which was nearly dried. His message to mankind may aptly be pronounced as
`O Bounded ones, now start to look for becoming free'.
(Aseero karo ab rihaayee kee baathain). (SDG-104,105)

`Awake, O sleepers, It's the hour of the dawn'. The change, of course cannot come over-night. (SDG-164)

“There is no question of separation. We are coming closer and closer. This is a message to all”. (SDG-166)

Though there shall definitely be one in my place after me to give you all spiritual uplift just as I do, yet it shall be a source of greatest pleasure to me to see you at the highest pitch of progress in my very lifetime. (SS-259,260)

Here, by the grace of God, the master's power alone works all through, and there can be no possibility of harm in it. If you find any difficulty or entanglement, or even an unbearable excitement of emotion, just refer that to Him through prayer at any time or from any place, and it shall go away at once. Never mind whether I become aware of it or not, your purpose shall anyhow be served. (SS-243)

There are numerous different states which are acquired one after the other during the course of our march. But the condition that exists there is such that if an abhyasi attempts to cross over to the next by self effort, he is unable to bear the strong flow of the Divine energy and instantly slips down. It is only the power of the master of calibre which can keep him up to overcome it. At the very highest stages the flow gets stronger because Godly energy becomes still subtler and the subtler force is naturally more powerful. (SS-360)

This subtle force is very strong, so much so that in higher regions even if an abhyasi attempts to go up he is pushed down by the effect of this strong flow of the force. In that case it is only the Master's dynamic force that pulls him up through the flow and enables him to have a view of Reality. (SDG-99)

I am glad that your desire to sit for meditation at the fixed time is growing stronger. This is no doubt an encouraging sign. But, dear brother, I do not expect you to neglect me, and if you make up your mind not to leave me, you will find me always beside you, and of that you will have experience in due time. (SS-83)

There is yet another difficulty for me and it is that most of my time remains occupied with you all, on account of which I do not get sufficient time to devote to the godly work of a general nature. But who are those who keep me thus unnecessarily occupied? They are mostly those who have not in them the least craving for the Divine, in the true sense. If they only manage to ‘submit' in the proper sense, much of my time can be saved. No doubt they want to have it, but they do not want to devote themselves to it with love and devotion, though I for my part do not mind this in the least, since I feel myself ordained to it. If they only take pity on me for all my services, even then I may have a chance to save some of my time to devote myself to other affairs. If an abhyasi makes himself as he must, he by himself will begin to draw it out of me. (SS-172,173)

Please see STRUCTURE OF THE WORLD.

Most of those who come for spiritual pursuit, as they profess, are inwardly actuated by material purposes which they wish to have adjusted according to their liking and taste. If they do not have it, they break off; and even if they have it they will not stick on because their purpose is served. There have been several cases like that. (SS-292)

Our method is so simple that for this very reason it sometimes becomes very difficult for people to realise its true significance. Difficulties arise when people do not take God just as He is, but fit Him into numerous artificialities created in their own minds to suit their own taste and likings, and thus put Him completely within the sheath of maya. They worship Him as such, with the result that they themselves get engrossed in maya, or in other words they become the worshippers of maya in gross form. Now if anyone comes up to explain it to them they run away from him thinking that he is trying to delude them. They appreciate more the Mahatmas who, being themselves dyed in various hues of maya, offer them colourful things which are suited to their taste. The common mistake is that they do not care to pay attention to these most vital facts and they seek for liberation from those who have it not. Really most of them do not have any aspiration for liberation at all. They adhere to gods and goddesses only to serve their worldly ends. There may, however, be a few who worship God as well, but by the way only, and that too for merely selfish purposes. They are in fact not even worthy of having this type of spiritual training, nor are they capable of it. As a matter of fact while we are marching towards `unity' they, on the other hand are drifting continually towards ‘diversity’, and are directing the flow of thought into numerous different channels. Thus our power of thought, being diversely applied, gets weakened and shattered and our efforts for realisation end in failure. Usually I do not take such persons into our satsangh, because I feel convinced that all labour upon them will be fruitless. Consequently, instead of wasting my time on them I must utilise it for the spiritual benefit of others who crave for it. (SS-41,42)

The hard and miserable life of most of the people, engaged in different worldly pursuits keeps them so much occupied with their problems of life that they are often led to believe that they can hardly spare time for devotion and worship except at the cost of some vital interest or pecuniary gain, which they cannot safely afford to ignore. This notion keeps them away from the path of duty although sometimes they become seemingly conscious of it. Their minds are absorbed every moment in thinking about the various problems of their material life and are seldom directed towards God except when they are in deep distress, or misery. The reason is that they attach primary importance to their worldly interest alone which constantly remains in their view. Thus they remain entangled with the Maya without ever thinking of getting out of it at any stage. (BWS-251)

All that follows {The Oigin} falls within the sphere of Maya, where the people mostly abide in the pursuit of their activities accordingly. In other words it is this one that led to the composition of forms. This continued to develop in man too, and finally led to the formation of strong knots which are now difficult to undo except by the special power of will. Being entangled in these knots, man assumes a form which reflects grossness at the very surface. The external atmosphere and environment also effect it, putting it to actions and counter-actions which brings it from bad to worse, and the simplicity gets enshrouded within it. All these combined together form a snare which keeps man entrapped in it. (BWS-148)

We have in our mind an idea of this great universe which is, as we all know, the material manifestation of God. Generally we look upon it as Maya or illusion to distinguish it from the unchanging absolute Reality. People have tried to define Maya in numerous different ways, not perhaps without some reasonable basis. It is really a Godly power which has brought into existence the entire creation in its different forms and shapes and which regulates its entire working. We are all the while surrounded by this great power and its effect is visible in all phases of our activity. We are whirling round within the glossy sphere of Maya, clinging at times to one or the other of the objects in view thinking it to be Reality. Our senses, feelings and emotions give it a new colouring and mould our actions accordingly. We remain entangled within the snare of Maya, without any hope of emancipation until we divert our attention towards the unchanging Reality at the root. This vast circle of material manifestation, the direct result of Maya, is unlimited. In it we go round and round with ceaseless motion like the rim of a wheel, ever farther and farther away from the pivot. Just as every circle must have a centre, so must this vast circle of manifestation have a centre or base. If we are able to discover it we may possibly find a clue for the solution of our problem. (BWS-264,265)

The third phase of manifestation relates to the material exposition of the objects of Nature. People remain entangled in it, forming numerous ideas and desires. Generally our eye is attracted by anything bright and glaring which we commonly misunderstand as sat. This bright object is nothing except Maya and those who talk so highly about it are in fact far away from the sphere of spirituality even, not to say of Reality. (BWS-124)

Pains and pleasures of which we have ever been taking impressions are but the diversely coloured shades of our thoughts. They are not different from each other but only coloured as they are by the action of the imaginative faculties. For example, the theory of ghosts, real or imaginary, is there to frighten one but not another. Those who are in fear of ghosts are often found to be harmed by them. But the fact is that they are actually harmed by themselves through the ghost. Similarly treating maya as a ghost, it is really not the maya that puts us to harm but our own self through the agency of maya. Our boat is sailing on the glassy surface of maya which is spreading forth both its wings to take us in, in order to present us to the Master. Our existence in the world would never have been possible had there not been this network of maya. Should such a thing of merit and value ever be reviled and cursed? Those who do so lack proper understanding of its value and utility. For this reason alone it presents to them an ugly picture of its own. If we attach ourselves to the brighter side of it, it will make us brighter still. It serves no purpose at all to remain here after getting away from maya, but the proper course would be to adhere firmly to the One, the Real, and ignore everything else as of no serious importance. In this way everything needed for the purpose shall follow by itself. That is the easiest solution of the problem. (SS-526,527,528)

What is really essential for the pursuit is the subjugation of the feelings of mayamoha or physical attachment. But hatred or repulsion is the very opposite of love, and attachment also belongs to the same category or, more appropriately, is the other extremity of the same thing. Thus the replacement of attachment by its opposite, the repulsion or hatred, is absurd and by doing so one can never be free from the feelings of maya-moha. Its right replacement can only be by duty, which is free from both attraction and repulsion. Hence there is nothing wrong if one treats father as father, mother as mother, and son as son looking to the due discharge of one's duty towards them. He shall then be free from both the feelings. That is in fact what it really ought to be. (SS-284)

Having determined our goal, the next problem before us is to find out means for the realization of the object. Sages and teachers have elaborately dealt with the subject. They have laid down various forms of practices or 'Sadhanas', helpful for the attainment of what they put forth as the final goal. But for the realization of God, the Indeterminate Absolute or Para Brahma we have to adopt means, which lead us to the complete negation. (BWS-195)

We belong to the country where religious spirit has ever been flowing in one or the other form. Diverse means are adopted for the purpose of gaining the object of life. They may be correct if the heart is connected with it in the real sense, so as to be absorbed in the essence of real life. We are bred to have union with Reality which we have emerged from. We have brought with us the very essence of infinity and we should try to keep close to it, in order to give freedom to our thought for absorption in the Infinite. If we neglect it we remain bound to activity of thought, and not to the Reality at the root which is limitless. (SDG-136,137)

The great teachers have always been actively speculating to devise means and methods of higher approach, though the solution is quite at hand. Really the path nearest to yourself is the path nearest to God. My revered master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, has rendered wonderful service to humanity in this respect by providing the easiest means of gaining the object of life. His methods are so easy that their very easiness has become a veil for common understanding. Simple and subtle means are needed for the realisation of the subtlest Being. (SDG-137)

God is simple and extremely subtle. In order to realise this subtlest Being, we must take up means which are equally fine and subtle. (SDG-140)

I may today present before you some of the important features of our system known as Sahaj Marg, or the Natural Path of Realisation. The system runs along simplest and most natural lines which are easily adjustable to the ordinary routine of a worldly life. It admits none of the methods of rigid austerity, penance, or physical mortification undertaken with a view to effect the strangulation of the mind and the Indriyas. The ideology of Sahaj Marg is so plain that often for this very reason it is not so well understood by people who are under the impression that Realisation is the most difficult job which requires persistent labour for lives and ages. It may however be difficult to those who proceed on, loaded with their own confused conceptions of Reality, and adopt complicated means for their achievement. As a matter of fact Reality, which one aspires for, is so simple that its very simplicity has become a veil to it.A simple thing can be achieved by simple means alone. Therefore, for the realisation of the simple, it is only the simplest means that can ensure success.

It is quite easy to pick up a needle from the ground by means of your fingers, but if you apply a crane for the purpose, it may well nigh be impossible. Exactly the same is the case with Realisation. The confusing methods and complicated means advised for the Realisation of the simplest do not therefore serve the purpose. Rather, they keep one entangled in his self-created complexities all the life. As a matter of fact Realisation is neither a game of contest with the nerves and muscles, nor a physical pursuit involving austerity, penance or mortification. It is only the transformation of the inner being to its real nature. That is what Sahaj Marg takes into account, ignoring all misplaced superfluities connected with it. (SDG-86,87)

If perchance we fall upon the means which go on adding grossness we shall definitely remain away from the vision of Absolute Reality. (SDG-112)

For further reading please see METHODS.

My master used to say that a spiritual man should not eat meat. I follow the same policy. Indeed, there have been some saints who used to eat meat. Meat eating should be avoided. (SS-299)

I may now add a few lines for the seekers, to reveal to them the secret of success. Meditation is the foundation of spirituality. If you meditate having your real goal before you, you are sure to arrive at the destination. There are ways and ways converging towards the real goal and they are discussed in various scriptures sufficiently. There are external forces too, helping us to the destination if properly guided. (BWS-97)

If somehow or other they make a firm determination to reach the Reality, the power of Master shall affect them. At the same time I want to add that these things can be shattered only by the help of such a Master who has the power of transmission to break open the wrapped-up things and to remove complexities. Of course the abhyasi is directed to have meditation on certain points of concentration, I mean on one of the chakras, figuratively called lotuses.

People may ask why it is necessary to proceed with meditation at the first stage of Raja Yoga. The answer is quite plain and simple. We are now gathering ourselves at one point so that our individual mind may leave its habit of wandering about, which it has formed. By this practice we set our individual mind on the right path because it is now metamorphosing its habit. When this is done our thoughts naturally do not go astray. (BWS-40,41)

By meditation we make a will in our heart covering thereby the surroundings around the heart region. It begins to expand, extending over to all chakras (lotuses) located in our body.

Thus all the chakras begin to glow. The circle goes onward passing through region after region till all begin to be absorbed in the innermost circle. What you feel there is dazzling light sometimes, because you have made the passage from the heart towards that region where you are now. The dazzling light now begins to fade because you are going forward. You come in contact with different stages of maya as well. The dazzling light is there. When you cross it you find yourself in a totally calm atmosphere.

Here the kingdom of God begins. There are stages and stages after it which all pass through. Since it seems out of place to discuss them here under the head of Meditation we leave them aside. Now your meditation is leading you to the main goal. No practice of hatha yoga can bring about such a result. It fails after ajna chakra. Meditation — a part of Raja Yoga — is the only thing that can lead you to the end. There is no other means of approaching the Centre.

We have seen that one thought arising out of the Centre created so big a universe. We have got within us the same central force, though marred by our wrong doings. We utilize the same power which is automatic in us. We take work from the same force through meditation. This is how we proceed naturally and with Nature’s force, so to say.

When we meditate, the central power we have remains in force. It disperses the overwhelming clouds which are greatly fried up by its force. Only an abhyasi can feel it. This can only be known practically. You will soon find yourself swimming in everlasting peace and happiness. Everything ends here. There is no attachment with the world. The mind is disciplined. It is automatically regulated. Senses begin to come under control, and you gain mastery over them. To master yourself means to master Nature. When the passage becomes clear you feel the Nature’s work within your bounds and limits, rather you begin to work yourself. (BWS-43,44,45)

The process we start with, and which we lay stress upon, is meditation upon the heart under the guidance of the force of one’s master who has attained perfection, and has within him the capacity of transmission. Such a master keeps away things barring our spiritual growth. Spiritual waves from the master continue to flow into our hearts making us calmer and calmer day by day. (BWS-100)

By constant practice in meditation the mind will become calm and peaceful and the unwanted ideas will cease to trouble you. I often hear beginners complaining about the wandering of the mind during meditation. From the very first day they expect that during their practice at meditation the mind should remain at a standstill but when they find different ideas and thoughts haunting their mind they feel greatly perturbed. I must clear it to them that it is not the suspended condition of the mind we are striving for in our practice, but only the moulding of its multifarious activities. We do not want to stop its normal working but only to bring it to a regulated and disciplined state. If the activities of the mind are stopped from the very beginning, we probably do not stand in need of practising meditation at all. Meditation is the only process to achieve that end. Concentration is its natural result in due course. The proper method is to meditate all along remaining quite unmindful of the foreign ideas and thoughts coming to our mind during that time. (BWS-204)

Generally people complain of numerous ideas creeping into their mind at the time of meditation. They think that they have failed in their practice unless they bring their mind to a standstill. But it is not so. We are not practising concentration but only meditation. We must go on with meditation unmindful of the foreign ideas that happen to come to our mind at the time. The flow of ideas is due to the activities of our conscious mind, which is never at rest. We are still busy in meditation with our subconscious mind, while our conscious mind is roaming about and forming numerous ideas. Thus we are not the loser in any way. In due course, after sufficient practice, the conscious mind too gets moulded and begins to act in harmony with the subconscious mind. The result thus achieved is deep-rooted and lasting, and finally calmness, the characteristic of soul becomes predominant. (BWS-239,240)

Do not mind if extraneous ideas intrude during meditation. Let them come, but you go on with your own work. Sit in an easy posture for one hour in the morning in quite a natural way. If you require the philosophy of this method I shall reveal it to you after sometime. You should only meditate. You should not struggle with the ideas and thoughts which generally come in during meditation. Concentration is the result of meditation. Those who want concentration for the sake of meditation and force their mind to it generally meet with failure. It must be remembered that while practicing these methods one should not force his mind too much, but only sit in a normal way. Sit in an easy posture for one hour in the morning in quite a natural way. It is better to sit in the grey of the morning for meditation or, if that is not possible, then at any fixed hour convenient to you, the abhyasi. Do not feel disturbed by the outer things but remain engaged with your work, thinking that they are in a way helping you to feel the necessity of greater absorption in your practice. (SS-135,136)

You can meditate for any length of time but there must not be any mental exhaustion. (SS-84)

I insist upon you to practice meditation as prescribed. Do it for sometime at least and that too only for experiment's sake. If you can do nothing else, then just imagine in your mind that I, Ram Chandra, am myself drowned in your thought. Do this in your leisure hours and while walking or doing some physical work. This is neither puja (worship) nor any ritualistic binding. You want to know the method for keeping the heart free from the effects of body-impressions and for drawing the senses inwards, pulling them off from their objective. In reply, I may say that meditation alone covers all these things. (SS-89)

I have divided the heart into two parts, not dwelling upon its details which are to be understood practically by means of abhyas. Of course, to the preceptors of the Mission they have been fully cleared because they have to work with them. Various powers of Nature lie hidden in the heart but that is a secret which may not be revealed, since it may lead to the abuse of power gained thereby. (SS-91,92)

How the heart in its lower state takes the reverse trend onwards is a problem not to be understood so easily. If I try to clear this mystery, I may hardly find words to express it, except that the phase is changed and the life is transformed. Then the heart, instead of being a field for defective mental activities, becomes the ground of Nature. Everything is changed into Real. The position of the heart, though physically at its own place, is also changed. It may be a greater ambiguity to say that ‘L' becomes ‘U', but for explanation of it the word ‘Silence' alone will perhaps serve the purpose best. I shall request you to go through the book over again. If you do so, you will find therein answers to all your queries. Putting before you my most favoured view, I may say that instead of pondering over how the world came into being, we should admire the Being who brought it into existence. This wonder will reveal to you how the creation set in. But when? Only when you know the Real Being in His real state. (SS-92,93)

If you do not get time for meditation during the day then do it when you go to bed, or after midnight (after a short sleep) when everything around is calm and quiet. In that case proceed first with the cleaning process fixed for the evening. Do it for about fifteen minutes and after it devote an hour or so to meditation as directed. (SS-140)

It is an established fact that meditation is a subtle method provided the object of meditation is not concrete. That is why under Sahaj Marg we advise to meditate supposing the presence of Divine Light in the heart. The Upanishads also corroborate this. This practice supported by the transmission of the Divine Effulgence becomes subtler and subtler until it becomes the subtlest. (SDG-112)

He advised meditation on the heart as the easiest method and this is followed in the Mission. Meditation on certain other points such as the tip of the nose or the mid-point between the two eyebrows, as advised elsewhere, may also serve to some extent, but in my opinion meditation on the heart is the easiest and the most efficacious. I have sufficiently dealt with this point in the “Efficacy of Raj Yoga”. We have so far been extroverts but now we have to become introverts by turning our mind inwards. When we are successful in our efforts we automatically begin to have spiritual experiences, and our march on the path of spirituality goes on without interruption. (SDG-71,72)

Generally I advise meditation on the heart at the point where you feel its beatings, I do not want to expand its vision to the whole of the region of the heart. Therefore, an abhyasi is to know the heart, as said above, to meditate upon. (SS-91)

The technique of our path, though quite simple and natural, is beyond common grasp, since it adheres closely to the Absolute Reality and proceeds on subtlest lines. It prescribes meditation on heart, thinking of the Divine light, but the abhyasi is directed not to view the light in any form or shape like the electric light or the moonlight. In that case, the light appearing therein will not be the real one, but only as projected by him. An abhyasi is advised to proceed with a mere supposition of it with the thought of the Divine at the bottom. What happens then is that it becomes the subtlest, with the result that we thus meditate upon the subtlest which is to be attained. Every saint has used the word “Light” and I too cannot avoid it because that is the best expression for Reality. But that creates some complication, because when we talk of “Light” the idea of luminosity becomes prominent and we begin to take it as glittering. The Real Light carries with it no such idea. It refers only to the real substance or, more appropriately, ‘substanceless substance'. Under our system an abhyasi, no doubt, sometimes sees light. But the glittering light appears only in the beginning when matter comes in contact with energy. In other words, it is only a clue to show that energy has begun to work. The Real Light as I have discussed in the ‘Efficacy of Raja Yoga' has the colour of dawn or a faint reflection of colourlessness. (SS-354,355)

The method of meditation on the heart is to think of the Godly light within it. When you begin meditation in this way please think once only that Godly light within is attracting you. (SS-135)

After finishing puja one must look to, or brood over his condition. This helps him develop sensitivity. (SS-21)

The technique of Sahaj Marg, though quite simple, is often beyond common grasp, since it adheres closely to the absolute Reality and proceeds along subtlest lines. It prescribes meditation on the heart, supposing the presence of Divine Light there. But the abhyasi is directed not to try to see the light in any form or shape. If he does so the light, if perchance it appears to his view, will not be the real one but a projection of his mind. An abhyasi is, however, advised to take it in the form of mere supposition. In that case it will be the subtlest, and we shall thereby be meditating upon the subtlest. Every saint has used the word Light for it and I too cannot avoid it, since that is the only expression best suited for the purpose. But that creates some complications, because when we talk of light the idea of luminosity becomes predominant, and we begin to take it as glittering. The real light carries with it no such sense and may be represented as `light without luminosity'. It refers to the very real substance or, more appropriately, the substance which is associated with neither light nor darkness but is beyond both.

Under our system of practice too, an abhyasi no doubt does see the light sometimes, but that is only in the beginning when matter comes into contact with energy. In other words it is a clue to show that energy has begun to work. Moreover light not being our goal, the vision of luminosity within or without is not an indication of the attainment of Realisation. (SDG-91,92)

Why do we meditate on the heart when the brain alone thinks of everything? The heart is the field of work for the mind, and all the points which are in the body and the brain, almost all of them, are found in the heart and, by meditating on it, it facilitates in purifying all those points. (SS-275)

Mind is always as it is. It is the heart which, as the field of action of the mind, is to be set right. (SS-505)

The connecting link between the animate and the inanimate is its root. A poison and its antidote are mostly found adjacent to each other. When we are in the state of inanimation it is but natural to think of animation because it is at the base of the inanimate and both states are interrelated. Now the first thought that flashed across the mind was to proceed towards animation, which constituted our very first step towards growth. It is a matter of fact that our vision fails to apprehend a thing situated at a very high or a very low level. But since man occupies the middle position, the medium state or samavastha came to his lot. What can that middle point in us be? It is only the heart and it is at this point that the connecting link between the animate and inanimate is most clearly felt. This is the reason why meditation on heart is very useful. Now either we ourselves thought of it or the environments pushed us that way, anyhow we leaned towards animate consciousness. But so long as the sense of consciousness lingers, the idea of worldliness exists and this the pseudo seers have called as Jnana or knowledge. (BWS-305,306)

We generally take the heart for meditation. The heart is the pumping station of the blood. It sends out blood, after purification, to different nerves and cells of the body. Now we have taken the heart as the centre of meditation. The blood that runs throughout our system is affected. The solidity due to our own thoughts and actions begins to melt away. This is the first thing we begin to gain, from the very first day, by this method of meditation on the heart. (BWS-40,41)

You know about certain limbs of the body. You find also the heart beating. You feel the respiration. You connect all these things with certain organs working. You also know that all these parts are set in different places of the body You have the idea of liver, heart, lungs and so on. You are truly playing the part of the body as one unit but with solidity of things. You have nothing in your mind but this. You do not know the real play of things. You do not know where these dramas are being played. You do not know that you are tossing in your own ideas. You have made yourself quite distracted and disturbed. Why do these things happen? Why do such ideas flash across? Who supported these things to come in? Who has the reins of all these things, or who is reigning? The heart and nothing else. You have yourself made your heart in this fashion, bringing out such results. The consequence is nothing but disturbance.

All these thoughts were due to the heart, and subsequently all your actions will be governed and regulated by this thing only at the first step, wrongly, if unwisely directed, correctly, if properly directed. It means that it is the master of them all. It is the controlling agency in itself. This is the condition of your heart within you. It is working in different ways and colours. The main artery of Almighty with the idea of creation is working through it. The pendulum-like movement in your heart is nothing but the effect of invisible motion below the Centre. Our heart, being in touch with that invisible motion, plays the same part in its own place according to its capacity. Thus its function is almost the same as that of the invisible motion. Lo! the visible form of the Godly invisible motion. It is a drop of the ocean. It is but a unit issued forth from the Centre. It is the same power in a limited sense. The big thing has its unlimited powers. Limitation, however, is the outcome of your own narrow-mindedness. Invisible motions descended from the main artery for the creation of the universe, and they spread like showers in the big vast circle. These revolving motions constituted the world no doubt, and we see the forms created by the Almighty through the invisible motions all round. This clearly proves that we are connected with the force of power which effected such wonderful results as we see in the world. Thus, though diversely related with each other, all things are finally connected with one and the same thing. These things are all running throughout the bigger circle of which we find our heart as a part. We have limitations created by our own force of will. That is why we find our inner circle of heart separated from the things said above. Everything abides within this region. Pralaya comes here when things change, and return to the source they have come from. (BWS-49,50,51)

I am revealing my research, innovation, or discovery, as you may be pleased to call it, as regards this region — the heart region.I take the heart made of flesh and blood and divide it into two parts as shown in the diagram No.1. The first part of the circle marked ‘U’ is brighter than the other marked ‘L’.

The abhyasis under our system of Sri Ramchandra’s Rajayoga practice on these points and find remarkable improvement. If the practice is systematically done on both these points, desires will soon begin to bid farewell. The point between ‘A’ and ‘B’ is kept a secret as havoc can be wrought if it is improperly used. So I am not disclosing it at all. (BWS-60)

For further reading please see Point ‘A’, Point ‘B’

I am locating the points ‘A’ and ‘B’ by actual measurement. The heart lies in the left part of the body or near the lower part of the left lung. Measure two fingers width straight to the right of the left nipple. Then proceed straightaway downwards up to three fingers width. This is the position of the point ‘A’. Measurement to be taken with one’s own fingers. (BWS-61)

Whenever you think of anything, the idea comes first at ‘A’. Whatever you think repeatedly, located at the point ‘A’, you will form your fate accordingly. (BWS-59)

Proceed two fingers width straightaway downwards from the point ‘A’, you will find the point ‘B’ just above your lowest rib, measurement to be taken with one’s own fingers. (BWS-61)

At the point ‘B’, if you meditate that you are becoming devoid of all sensual things, the result will follow in the shortest possible time which you cannot even imagine unless you do it yourself. (BWS-59,60)

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

We generally lay stress upon meditation, apparently on human form. The critics may perhaps consider it suicidal to the spiritual feelings. The case is not so, provided the person meditated upon is one of special calibre, who has come down from the Immaterial Absolute for spiritual training, or has attained the spiritual standard of evolution required for the purpose by supreme self-exertion. We take the example of our Master, Samarth Guru Mahatma Shri Ram Chandraji Maharaj of Fatehgarh, U.P. The thing will soon come to light, and the world will remember him ever after. He was one with Nature. If we meditate upon such a great soul, the substance we are seeking for will come by itself. Mathematically, if A is equal to B and C gets equal to A then ultimately C becomes equal to B. If you have selected such a Master as your guide, the problem of life will be easily solved. I quote anexample. “Those who worship you and those who worship the Absolute, of these which are the greater yogis?” Arjuna asked Shri Krishna. Lord Krishna answered, “Those who worship me with the highest faith and constancy are the greatest yogis. Those who worship and devote themselves to the unmanifested Absolute, the Omnipresent, the Omniscient and the Omnipotent, their difficulty is greater in the struggle, for in fact this path is trodden with great difficulty by an embodied soul by self-effort”. When we begin to love such a soul which becomes the object of our concentration, Nature’s power then begins to run through us, for the great soul is endowed with such powers. Our emotions and feelings, made worse by our wrong doings, begin now to come to their original form and attain the highest excellence. By original form I mean that condition in which they were at the time when they took the human form for the first time. Our functions and work being unregulated, and the mind undisciplined, we seek the shelter of such a great soul or the Master. (BWS-37,38)

If the Master is a great divine soul who has secured his merger in absolute Reality, meditation on his form is, by far, of greatest advantage to the disciples. His body, though gross in outward appearance is really as fine and subtle in character as his inner self. If you meditate on the form of such a Master, you not only begin to lose your own grossness but also begin to imbibe within you the finest condition of his inner self. The form taken up in view will after some time disappear from the sight and you will gradually embark on the plane of pure Reality. I have discussed in my book Commentary on Ten Commandments of Shahaj Marg, how the form disappears from view when you look at a thing constantly for some time. Thus automatically from the outward form, we travel inwards and then to the real point, where everything disappears. (BWS-257)

It may not be out of place to say that I often used the words `heart and soul' for my master in some of my letters, and that was in quite a natural way. Allegorically I may say that he was the only object of my love. As a matter of fact I was not a lover of freedom or any such thing, but only of Him and Him alone. If I induce others to follow the same course shall it not be, on my part, an act of arrogance because that may seem to indicate the presence, in my heart, of a desire to be adored and worshipped? My master was no doubt worthy of it, being the fittest man to be meditated upon. He was altogether free from egoistic feelings, from desires and worldly entanglements, devoted wholly to his own self. The phrase ‘devoted to his own self' refers to a spiritual state of a high order not commonly bestowed upon man. That was the reason why I loved him as best as I could. I tried heart and soul to get myself merged in him in toto and that had been the life pursuit for me. It was because I got a master who was unparalleled and matchless. I have no words to express the results achieved therefrom. In a word He is the infinite ocean of Grace in which we have all to merge. But how that may be possible under the present circumstances can be made clear by the following example. Consider yourself to be C and myself as B. Now C gets himself merged in B, while B is already merged in A. Shall not then C secure thereby his merging in A, the final goal? It therefore follows that since the greatest personality like my master is not available and accessible, we must make full use of the second best within our reach. (SS-319,320)

As to how the mind should be kept engaged, I may relate to you what I did during my period of abhyas. My master was everything to me as He is today. I meditated upon his form within my heart and outside as well. But I do not recommend this to you for you have not seen him. The benefit I derived from this process is beyond words to describe. Some people may have objection to it though the 37th Sutra of Patanjali's ‘Yoga Darshana' fully supports it. (Vitaragavishayam va chittam I.37) I am not at all in favour of meditation on the pictures of saints. (SS-139)

I have devoted the major part of my life to constant remembrance. I was twenty two when I gained access to the holy feet of my Master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, who brought me up in the lap of his grace and affection. My only object, and the main pursuit of life, has ever been the devoted worship of my Master and this continues from the beginning to end (i.e., till my present state). I took him into my heart as an object of worship and never took, nor do I take even now, anyone else into my view. May God keep up this feeling of mine for ever. I did not take in, any one but my Master, nor did I ever look to any other but him. It is, as a general rule, the primary duty of a true disciple and the only key to success. That is the only means which helps the removing of impurities from the heart and the overcoming of all obstructions on the path. It effects the unfoldment of the knots. It is in fact the real essence of all Sadhanas. One who has tasted it once, shall never part with it in life nor lean towards any other side. This is the unfailing process which our revered Master and all the sages of eminence had followed. As for myself the process went on within my heart by itself during all my routine of daily work and it permanently turned in to my habit. It was, in short, the very foundation of my life. It helped to get over all stages up to the present extent of my spiritual elevation. It is, therefore, on the basis of my life's experience that I strongly affirm that it is the only method which ensures unfailing results, and guarantees the fullest help and support of the Master. I wish you all to have a practical experience of its deep rooted effect. Those who want to adopt this method may ask for its details personally. There are several stages of it. When an abhyasi has got over one stage, he may then enquire about the next. He may also go on reporting the conditions that he passes through during the course. The process was advised to me by the Master during his life time. But one of the most important points to be kept in view in this connection is, what sort of personality must he be from whom this process is to be undertaken by the abhyasi? For this the example of my Master is already before us. One who is merged in a state of utmost moderation and balance is the fittest personality to whom this process can be directed.

This wonderful process which is based on spiritual science is of immense value to an abhyasi. In my case the process started by itself. As a matter of fact the process indirectly involves meditation on the Form of the Master. As such it is quite necessary that the Form taken up for the purpose must be of one of the highest calibre endowed with all the greatest moral and spiritual values. In that case the process will help the development of similar virtues in the abhyasi. The scientific principle underlying this process is that when an abhyasi meditates his thoughts create a vacuum in his heart which begins to be filled up with the power of that which is meditated upon, so as to keep up the balance in accordance with the law of Nature. So long as it persists, the power continues to flow in automatically. (SDG-1,2,3)

We have to approach the Immaterial Absolute. For that we have to take up the form of the master before us, but only when the Guru is admittedly of the highest calibre and has his condition merged completely in God, like my most revered spiritual Father. Patanjali too recommends the same in the 37th sutra. The four stages we come across through this process are explained in the ‘Practice and Efficacy of Raja Yoga'. The last one almost ends egoism. It is the surest means. I followed it throughout my spiritual career. If such a Guru is available then his form may be meditated upon. Otherwise the direct method is the best. (SS-30)

The process of taking the Master as an object of concentration is no doubt very efficacious, but only when the Master is really one of the highest calibre, merged in the Infinite, or transformed as Nature personified. If it is otherwise the effect produced upon the abhyasi will be the reverse and highly detrimental to his ultimate purpose. (BWS-31 Footnote)

After finishing puja one must look to, or brood over his condition. This helps him develop sensitivity. (SS-21)

If we try to retain the effect gained by meditation for the most part of the day, and abide in the same state for as long as we can, we are in a way in constant remembrance of God and our progress is easy and rapid. (SS-307)

Treat unwanted ideas as uninvited guests and be unmindful of them so that they wither away. (SS-278)

When we are attentive to ideas to check them, concentration is naturally there which breeds power and thus they become stronger. (BWS-205)

I would like to say something about the thoughts coming during the meditation for which I receive complaints from many associates from practically all over the country as also from abroad. Thoughts during meditation are just like the children playing on the road. When your attention is not towards thoughts, they are wholly ineffective and are of no value. Actually thoughts do not disturb you, but you yourself feel disturbed. I have very often said that the best way to get rid of them is to be unmindful towards them and treat them as you treat uninvited guests. They rise for the sake of fall. They are leaving their field waiting for the Divinity to come in. When the force of meditation tears off the veil of the heat, these thoughts are attracted because of a little bit of vacuum which is there. When thoughts arise, you feel disturbed, so the thoughts do not meddle with you, rather you meddle with them. (SDG- 68)

I do not understand why people often complain about thoughts arising as they start to meditate or contemplate on Divine pervasiveness or so. My specific advice to all abhyasis is that one should not worry about the thoughts that arise during meditation or at other times. They rise for the sake of evaporation. It is not possible to become completely thoughtless. (SS-88,89)

The best course to free you from unwanted ideas is to treat them as uninvited guests and remain unmindful of them. They will then wither away like un-watered plants and ultimately the same sacred thought will remain predominant. The only way to accomplish it is, therefore, meditation under the guidance of a capable master. (BWS-203,204)

T reat your thoughts and ideas as uninvited guests. If they trouble you further just imagine them to be mine and not yours. This process is very effective and can never fail to bring about the desired result. Please inform me of the result. Thoughts can be stopped just in a moment, but that will not be in our interest since for the attainment of liberation it is but essential to throw out the buried thoughts after having completed their bhoga. (SS-83)

But most of the abhyasis, though they come up and make a start with it, ever remain complaining about the rising of thoughts. Who is after all responsible for it? I, or the abhyasi himself? I may assure you that on my part I keep on pulling out adverse effects from off the abhyasi’s mind lest he might be over-worried. But what can I do for those who do not even attract my attention towards them? (SS-372)

For further reading please see BARKING.

Every one has his own afflictions. I too had mine, about which I had once written to my master. His reply quoted below is worth writing in gold:

“It is good to be put to worries. The home is the training centre for submission and endurance. To put up patiently with the day-to-day events of life is the highest form of penance and sacrifice. So, instead of anger and resentment, one must cultivate in himself a meek temperament. Meekness refers to that feeling of mind in which, on being rebuked by others, one feels his own self to be at fault, and for which he has to yield to what is meted out to him. (SS-420,421)

The teachers of today, too, who profess to guide people on the path, induce people to similar means, giving out false assurances of progress; and people on their part never bother about having an understanding whether the methods they are advised to adopt relate to their physical, mental or spiritual growth, or to none at all. In most cases, even when they are presumed to have made an advance, they are actually found to be more entangled in philosophic controversies relating to jiva, maya, or brahman,(Soul, Nature and God). They are usually the only topics of conversation for people when they go to a mahatma for darshan perhaps without having any other serious object or purpose. Now the question arises whether the solution of such problems, if at all secured, is in any way helpful to their spiritual purpose. I think the answer must definitely be in the negative. Of what value can it be then to them? It is mere mental jugglery (Tarka) and nothing else. (SS-44,45)

Please see BASER PRACTICES.

The most helpful methods would therefore be only those which are quite simple and natural, and free from all grosser effects. For acquiring that which is the subtlest beyond all possible limits, we must naturally be attracted towards means which tend to make us the lightest and the subtlest. When we want to humour a baby we pose innocence like him; so also for realising Him we have ourselves to become god-like. (SDG-72)

For those who want to have at least a peep into the Reality the proper method shall, in my opinion, be that which touches the inner core of the heart. The external means usually adopted for the purpose are really of no avail and do not lead one towards the goal.

In order to discover proper methods for it we must take into account the cause which finally brought into being the entire creation. Definitely there was some power at work for the purpose. What was it? It was only the `Thought', pregnant with the idea of creation, as well as with that of preservation and dissolution in the back ground. The same thought descended down into man and became part and parcel of his being. If we can properly utilise this power within us the mystery is solved. The thought has the same force, but within man it is limited to the extent of the human level. It develops into Potentiality as we grow, and takes different spheres and regions for our existence, which we have all to pass through during our march towards the Goal. These, expressed as bondages, serve for veils which do not allow us even to peep into Reality.

It is only when a worthy Master of calibre comes up to our help, that we are able to tear them off in order to make our passage to the Absolute Reality smooth and easy. There are plexuses, centres and sub-centres which also bar our progress at earlier stages. We have to pass through these in our pursuit of Reality. Complications also arise by the effect of our wrong thinking and practice, which we have to clear off through the process of cleaning. (SDG-97,98,99)

A little inclination towards the attainment of the Reality, will start weaving the future..

There are so many processes prevalent in India and they may be correct. But what is correctness? The process which may put you in the undisturbed State. Vibrations should become all divine. How does it happen? When heaviness is gone, then only the thing behind the scene opens to the mind. If any of the methods brings about desired result, it is genuine, right and natural. Out of so many methods you have to seek one for yourself which may bring out this state. If you are really trying for that and have got a real Master, the things become very easy and a good deal of time and effort is saved. People can ask “How to get such a Master?” As an answer to it, I can safely say, “How can one get such a disciple who may follow what is said above?” (SDG-32,33)

I hope people will excuse if I add a little more in the context that incorrect way of worship will lead to the incorrect result. (SDG-34)

The density of the thought can only be removed if we take to the subtle method. My experience in this field is that if you want Divinity, the method should be easy, smooth and natural. (SDG-62)

The method to be pursued as recommended in our Mission is meditation under efficient guidance, which is by far the most useful, and probably the only means of securing complete success. (BWS-239)

There are so many who worship God in their own way but aimlessly. So they remain revolving in the sphere they have started from. Generally the people adopt the methods which they see others following. It is a sad tale of Hinduism that every so called Saint gives one method or the other without having any experience of his own in the field of spirituality. The method should be correct and dynamic based on the experiences of Great Saints or sacred scriptures. One should grasp it earnestly, not devoting one-self to the ways and means which do not carry one far. I am reminded of the words of Historian Alberouni, who came to India in 11th Century. He said that the degeneration of the Hindus has commenced because they were not prepared to heed others' point of view. They think of themselves as final in every sphere of life. (SDG-147)

God is simple, and the method followed to achieve Him is also simple and straight. Man, technically termed Homo Sapiens, i.e., wise man has tried to seek God. Thought when purely Divine, can reach the Source without fail. If corrupted with attributes and qualities, Realisation also becomes corrupted and degraded. Gross methods give grosser results.

Meditation on the simple, pure and Ultimate alone can save man in his crisis. This surely makes him more and more simple, bringing him closer and closer to the Original Home. As you think, so you become..

There should be the subtlest method to realise the subtlest Being. There should be one method, one Master and one God. Of course, selection you will have to do yourself. (SDG-62)

The way which leads to the Almighty is one and one alone. The method to reach Him will always be the one which is perpendicular. If you have regard for this carefully, there can only be one such perpendicular. Divinity is a play, and Divine the way! That is the thing which attracts the persons getting into the wave of the ocean which is foaming and disturbing. It becomes the duty of the Master to breathe in the Real Essence. For this Master is thoroughly needed. This is for your thinking. The problem cannot be solved without taking the Real and the Essence from the Master. I have not come across any such person except my Master who was my all and all! I think I am not mistaken because I put all things in the right channel. (SDG-70)

We always like to seek our way or to solve our problem of life through the difficult methods so commonly prevalent in our country. That is why disappointment and frustration result. We want to extract essence from fatty substances; in other words, from things which are puffed up with material knowledge, and not from bones where Phosphorus is abundant to illumine the particles however soiled they may be. Our difficulty thus becomes greater in the struggle.

Adopt easy means for gaining the easy thing. Dogmas can do you no good. It is only the practical thing that can weave your Destiny, under the guidance of one who has measured the Distance, and has discovered the original source. (SDG-119)

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

I, no doubt, agree with those who say that every evil has its origin in the mind and which alone is, therefore, responsible for it, though at the same time I may remind them that it is the very same mind that leads us to virtue and also helps us to realize our highest self. So it is not every evil alone that proceeds from the mind but also every good. Hence those who condemn it in the bitterest terms have no justification for it at all. It is really only due to the defective moulding of the mind, and what is actually required, is not the crushing or the killing of the mind but merely its proper training. The mind is like the pendulum of a clock. A clock goes all right so long as the movement of the pendulum is regulated. If it is disturbed the clock is out of order. Similarly for this human clock it is necessary that the movement of the mind be well regulated and adjusted.The methods to mould the mind and regulate its activities are also very simple. Really we have spoiled the mind ourselves by allowing it to wander about aimlessly during leisure hours. The practice has continued for years and it has now become almost its second nature. If we now try to control the mind by putting it under restraint we meet with little success. The more we try to suppress it by force, the more it rebounds and counteracts causing greater disturbance. The proper method to control the activities of the mind is to fix it on one sacred thought just as we do in meditation, and dispel from it everything unwanted or superfluous. In course of time after constant practice, the mind gets disciplined and regulated and much of the inner disturbance is eliminated. (BWS-202,203)

Since proper regulation of mind is essential for the attainment of inner peace, it is necessary from the very first step to look to the proper moulding of the tendencies of the mind which usually remain disturbed by the effect of sense-craving in man. This, in fact, must be the basic object of every Sadhana undertaken for the purpose. No Sadhana is of any avail unless it guarantees moderation in the mental tendencies of the sadhaka. The mind, which in its primordial state was pure and regulated, has now been spoilt and polluted by the over-all influence of the senses. It is now to be corrected and set right, and for this the responsibility lies solely upon the individual himself. Almost all Sadhanas have basically the same purpose which remains neglected. Methods of austerity, penance and physical mortification usually applied for keeping the mind under control do not relieve it of its misdirected trend. They only serve to keep the evil subdued within, which might at any time burst forth when by chance the control is somehow relaxed. The real solution of the problem therefore lies not in controlling the mind by suppression, restraint or mortification, but in its gradual moulding which will relieve it of its misdirected trends. (SS-183,184)

Manas or mind, which is the vital force in man, has been vaguely represented in many different ways; but that it controls all thoughts, emotions, and impulses, is commonly accepted by all. It is generally treated as adversely opposed to the true nature of the being because of its unrestrained diversion, mostly towards evil. But that is not due to its real character but to the effect of wrong training. As a matter of fact, the mind (manas) in its regulated and balanced state is the only instrument that can solve the problem of existence. (SS-468,469)

If the manas remains attached with its soothing effect, that means it is playing its own game in its own way. All siddhis and miracles are performed through this instrument. So long as one is its instrument, he always finds himself wrapped in it. The orders and commands from the Divine always come to those who are not under the spell of manas. (SS-392,393)

Now what is it that keeps us firm on the path? Which is that power that pushes us onwards and helps and guides us through? It is our mind (manas) and mind alone, which is so often considered to be wicked and mean. Of course we ourselves have spoilt its habits by making it overactive, indecisive and vacillating; otherwise it is the best, the only and the most useful instrument in us which alone communicates to us the Divine commands and all the subtle experiences of higher planes. In its spoilt state it no doubt leads us to hallucinations which are most often misunderstood as stages of advancement. I have come across such miserable persons. And if, accidentally, one happens to be somewhat interested in spiritualism, the extent of its viciousness may be incalculable, since he begins to interpret them as communion with higher souls or gods and claims to be receiving divine commands. But if the mind is brought to its purified state it can never mislead one in this way. (SDG-82,83)

India is the home of spirituality. As such, speculation has been active in all ages. This is the time when the dormant forces of man are taking a deeper trend on the spiritual plane. The world is also having its own share in building the entire structure of man on the basis of spirituality. The most encouraging feature of the day is that they are all seeking the way for peace. In spite of so much wealth in some parts of the world, peace is wanting. The external means are adopted in vain for earning peace. Unless we turn ourselves inwards, seeking peace, we cannot have even a grain of it. Different methods are being adopted for securing peace; one adopts it according to one's own temperament.

The teachers of the day mostly leave the burden of controlling the mind on the taught which really makes it a difficult problem for the abhyasi, with the result that he is unable to overcome the difficulties. In such cases the teachers feel that nothing remains to be done by them. In other words, the duty which devolves on the teacher is shifted on to the taught.

The Yoga Marga brings about the result very soon if one has the real devotion side by side, because by the instrument of devotion one soon becomes attached to the Beloved. The thought of the Beloved is there, and this helps a man to go into deeper Consciousness. If somehow we get the teacher who can foment us by his internal force acquired by being a Brahmanishtha then the difficulty is mostly over, and we soon begin to peep into the Real Being. There may be so many methods of yoga under different names and I present the remodeled method of yoga under the name of Sahaj Marg.

The abhyasi is recommended to do the meditation on the heart supposing the Divine light within. The master attends to the cleaning of the system by removing Mal (grossness), Vikshep (fickleness) and Avaran (Coverings) and is a great help to the abhyasi throughout his spiritual career.

We have come down from the main source, and when we want to return there we will have to ascend, crossing the different Chakras or plexuses. I am not dealing here with the technique of Sahaj Marg, but with a few things necessary for those who have formed their tendency to rise above themselves. The training under Sahaj Marg starts from Karan Sharir (causal body) where the impressions are in seedling form. We do not stop the thoughts which come to the abhyasi but we try to clean every centre of the nerves and the mind lake (Chit Lake) itself. We clean the very bottom of the mind lake from where the waves start. If we somehow succeed in stopping its waves, the matter which gives them rise will remain as it is. It is possible that by the force of the will the thought waves may be stopped, but the matter which had given rise to those thought waves remains. And if it is not removed, the liberation is not possible. We should proceed in a natural way so that the poison at the root may be removed. Our associates also complain of the incursions of the thoughts, but they are happy at the same time since they find thoughts less disturbing.

We can attain liberation, as our scriptures say, only when we are free from the coil of past Sanskaras or impressions. The present Sanskaras are so much controlled by themselves that no further Sanskaras are allowed to be formed. It is of course a spiritual state. And we come to it easily in Sahaj Marg when we go deep into the Consciousness.

The thoughts, which the mind creates, help a great deal to bring the past impressions to Bhoga. Some people may be afraid that, if they adopt the yogic means and the trail of Sanskaras continues, they may be in greater difficulties and may suffer from ailments, diseases and accidents. They may be right in their fears. But if such a thing is to happen the presence of the master will, in that case, become useless. The abhyasi himself works in removing their intensity, and the force of the Master too helps the abhyasi in his efforts to fry them to a great extent. The method may look foreign to the readers, but it is the ancient method which lay buried so far. The effect of the Bhoga is not so serious as the abhyasi considers, in spite of the fact that so many impressions have pushed themselves for the Bhoga. The cleaning of the system itself means the removing of all these things. The cleaning of the system brings the desired result very soon, and we become lighter and “Sookshma” day by day to secure union with the Lightest. (SS-84,85,86,87,88)

In Sahaj Marg, Divine Grace is directed towards the Abhyasi through the process of Pranahuti (Transmission). As a matter of fact, what Pranahuti does for the spiritual uplift of an Abhyasi and removal of complexities in a short time, independent efforts cannot achieve even in a full decade. Serious difficulties arise when meditation is practised independently in accordance with the old methods prescribed in books. Under the old system, one has to keep on struggling with the mind in order to suppress its unceasing activities. This continues all the time and there is practically no meditation at all and all the time given to meditation is lost in struggling against and trying to suppress thoughts and tendencies.

In order to overcome this greatest difficulty, under the Sahaj Marg, one has simply to connect one-self with the power of the Master whose mind, senses and faculties are all thoroughly disciplined and regulated. This power then begins to flow in regulating the tendencies of the Abhyasi's mind also. The Master's help is, therefore, of prime value for sure success. (SDG-20,21)

Fickle-mindedness has become part and parcel of our life, because we have directed the individual mind towards that course. The case was not so when we came first into the world. The surroundings, environment, and our habits caused their own effect with the result that we got completely spoiled. But as a matter of fact we alone are responsible for all this. Therefore it now rests upon us to bring it round again to the proper course. It is for this alone that we practise meditation to relieve the mind of its wandering tendency. (SS-502)

I may here give you my own discovery about the origin of the human mind. When the time of creation came, there was a stir in the region below the Centre which served as the basis of creation. It was then in its absolute state because it was the very next thing after God. The same thing appeared in man as mind, beyond which there is but God alone — The Centre, as I have put it in the “Efficacy of Raj Yoga”. Now imagine for a while how far, in its present state, the mind has been marred and spoilt. When it is again purified and brought to its original state it reveals only that which is right. Mind can, however, through Transmission, be brought to its original state all at once, if fortunately a Master of such high calibre can be found, and if the abhyasi too be capable of enduring the strong force of transmission. (SDG-83)

Different views have been put forth regarding the origin of manas. Its subtlest existence can be traced as far back as the time of Creation, when it appeared in its absolute state in the form of stir or stimulus. In that primal state it was closely akin to the Root-Force which worked for bringing the Creation into being. I have cleared this point in the `Efficacy of Rajayoga'(second edition, footnote on page 2) which runs thus:—

“The theory related to the origin of the human mind as expounded in this book stands on quite rational grounds. The primary stir, brought into action by the dormant will of God, led to the cause of existence. The stir set into motion the latent powers, and the process of Creation and animation started in every being in the form of the chief active force. In man it came to be known as the mind, at the root of which there is the same dormant will just as it was in the stir. Thus the human mind is closely identical with the Root-Force or the original stir, which it is part of. As such, the functions of both are also closely similar.”

The manas or mind is thus a component factor in bringing the universe to its present material form, and Kshobh or stir which falls immediately next to the absolute is the mind or manas, the purpose of which as put forth in religion was Creation. The idea of creation was incorporated with it, but as a rule the two opposites always go together combined. The processes of evolution and involution work simultaneously. Where there is generative growth, the disruptive action of the reverse tendencies lie dormant within. Naturally it resulted into two types of force; the one which brings things into existence is the positive force, and the other is the negative force. If we want to secure our return to the Origin after dissolving our existence we have necessarily to make ourselves negative. This is the only process for that. (SS-469,470)

The theory relating to the origin of the human mind, as expounded in this book, stands on quite rational grounds. The primary stir brought into action by the dormant will of God led to the cause of existence. The stir set into motion the latent powers, and the process of creation and animation started. The same root-force appearing as stir or stimulus descended in every being in the form of the chief active force. In man it came to be known as the mind at the root of which there is the same dormant will just as it was in the stir. Thus the human mind is closely identical with the root-force or the original Stir of which it is a part. As such the functions of both are also closely similar. (BWS-26 footnote)

Your question as to whether the mahatmas have their mind shattered or destroyed is a peculiar one. I believe only a made-up thing can be shattered. A made-up thing is that which is covered over with grosser layers. If a building is demolished the floor remains unaffected thereby. Now judge for yourself whether a mind is really destroyed or only transformed. I shall call it as regulation of mind which means only the removing of the structure built upon it. But if one likes to dispense with it altogether, he must then necessarily get himself relieved of the root-force which is the basis of existence —kshobh, No activity can be possible without mind. Nothing in Nature loses its existence; only the form and function are changed from time to time. Every man possesses intelligence. One can use it for a right cause while another uses it for a wicked one. At higher stages of advancement the indriyas, having been regulated and balanced, assume a purified state and their actions become dormant. One then does not remain the doer of things and consequently the formation of samskaras stops. This can be easily attained if one follows the right type of abhyas under proper guidance. (SS-503,504)

Thinkers have classified the tendencies of mind under five heads. The first of these known as Kshipta is the disturbed condition of mind including all feelings such as hunger, thirst, anger, sorrow and desires for wealth, fame, etc. The second, Moodha, includes tendencies, which promote sluggishness, indolence or sloth. The third, Vikshipta, pertains to the tendency, which drives the mind away from sacred thoughts and brings about the haunting of numerous irrelevant ideas at the time of meditation. The fourth, Ekagra-Vritti, is the tendency, which makes our attention fixed on one thing only. The last one, Nirodh, is the tendency, which brings the mind to a perfectly self-contained state free from complexities and disturbances. To achieve this last stage sages have generally advised the well known Ashtang-yoga (i.e. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi). Under the Sahaj Marg system of training we start from Dhyana, the seventh step of Yoga fixing our mind on one point in order to practise meditation. The previous steps are not taken up separately but they automatically come into practice as we proceed on with meditation. Thus, much of our time and labour is saved by this means. (BWS-272)

The only way to divert the restless tendencies of mind is to fix our eyes on the very real thing. (SS-507)

After crossing the region of heart we enter the first or the Super-Mind of God. No word can express the condition which one feels there. There are only such symptoms as give an idea of this big region. What we gain in the region of heart is beyond one’s conception. Now we take up the higher stage. The essence of the region of heart lies there. The present form of the universe is due to the actions of that big Mind. They are all power, no amalgamation and no light. We have said that calmness remains predominant in the region of heart when it comes in original form. What kind of calmness prevails there is beyond one’s conception, but in order to express it somehow or other I may say that if calmness prevailing in the heart region be refined, it may roughly express the type or character of the calmness in the region of mind. It is only an idea of calmness that now remains; in other words the forgetful state of calmness is dominating there, which is not the only thing to be acquired. Our anubhava shakti develops mostly when we enter this region. It remains now on one’s part to feel. From here the things come in shape and light. There is motion. Invisible motions, when multiplying together with the idea of creation, increase the force downwards. The outcome is the innumerable varieties we find in the universe. It is beyond ethereal force. Air does not blow there. This is the most powerful region of God. For your understanding you may call it the powerhouse for setting the Godly machinery a going. Motionless things(appearing as invisible motion) exciting vibrations are there, having great power. It is very difficult to explain this idea which can only be felt. People may doubt how calmness can abide when motion is there, imperceptible though it be. I would say that there is calmness in refined form, and it is imperceptible, just as the idea about creation is expressed as imperceptible. Still it is something after all. We have not yet come to the point expressed as Nothingness or zero. When can we enter this state? Only when we make ourselves as such. We get power from the first Mind to reach the state of zero. This is the state which even angels crave for. The air of this state can be felt by him and him alone who has abandoned all airs, i.e., who has become a living dead. Divine effulgence too now vanishes, though still there remains something. But where? Only a little way off and then that too gives way. It means you are now making preparation for entering the stage you have to attain. The limit of divine effulgence extends only a little way farther, beyond which remains mere conception. Go ahead and that too is gone. Expression now fails. The region of mind is crossed. (BWS-65,66,67)\\\

For further reading please see FIRST MIND.

A Raja Yogi endowed with the power of transmission can no doubt display miracles, but he never likes to do so since that will be derogatory to his pious position. Moreover practical experience thoroughly proves that miracles are of no account at all, since they do not promote real faith in any way. We have the example of Christ before us, who displayed miracles all his life. But in spite of all that he got only twelve disciples amongst whom there was even one who subsequently contrived to bring about his crucifixion. That shows that his miracles were of no avail in promoting faith among people. It was in fact his noble teaching alone that afterwards secured for him such a large following. It is therefore better and in our best interest to have our eyes fixed upon Reality rather than upon miracles which are undoubtedly very petty affairs, and can be displayed by persons of inferior attainments and common talents. Miracle is no criterion for a saint or a yogi. It is, on the other hand, a deliberate fraud played by dexterous gurus upon the weak and credulous people to entrap them in their fold of gurudom. (SS-197,198)

Brother, from where shall I bring miracles? My attention has never been in that direction. Whenever you people wish something, some miracles will happen. Although my master had said that I have the power to perform miracles, which I certainly believe, yet I am not at all inclined towards that. Secondly, it is always the teachings that can attract the people. Jesus Christ performed miracles throughout his life but he could hardly secure a dozen disciples; out of them one turned out to be so unfaithful that he maneuvered for his crucifixion. After his death his teachings have attracted the whole world. Another thing that helped him was that the Hindus considered it as sacrilegious in those days to cross the sea. One thing which I would like to say is that by the grace of Master whatever miracles I have been able to perform, nobody has performed. But only those who are able to see can know it. And brother, I will be compelled to do so in performing Nature's work. (SS-538,539)

If miracle working capacity is to be developed, one may get himself attached with that part of the current which is saturated with the Mayavic condition. I may however reveal that mere meditation can develop miracles provided it is devoid of the thought of the Divine or of Divine attainments. This is only a hint which I do not mean to clarify further. The Bhagavat Purana too gives methods for developing miracles by the process of meditation, but it concludes with the words of Lord Vishnu stating, `Those who want to have Me through devotion get me as well as miracles'. And this is a bare fact. (SS-318)

People are generally prone to be impressed by one who displays to them charming miracles. Though this capacity does develop automatically by the effect of practice, it can by no means be held as the criterion of Yoga siddhi. Besides, a true Raja yogi would never feel inclined towards it for the purpose of display. (SDG-89)

Miracles do occur. They may be classified under two heads, one of Divine nature and the other of material nature. The purpose of the former is always Godly, whereas that of the latter is worldly. The former type of miracles are awakened to him who proceeds by subtleness, and they solve the problem of life that confronts us all. On the other hand, those proceeding along with grossness develop miracles of the latter type which overburden the heart. If, however, one gets absorbed in the conditions of the lower attainments, he as a whole becomes a knot(so to say) with a whirlpool inside for himself to be drowned. If that power is utilised on others they will also be dragged into the same whirlpool. I must point out in clear terms that miracles of subtle nature are developed by those who are entrusted with Divine work. In our sanstha one may hardly find an abhyasi having unflinching faith in the master, free from subtle miracles. But the master's hand keeps him under control not allowing him to peep right or left, lest he should go astray. He is not even conscious of them but they come to his knowledge when the nature of Divine work assigned to him demands awakening of the Hylem shadow which promotes miracles, but only of Divine nature. I do not enter into further details on the point. Suffice it to say that if one can put a man on the right path that is one of the best miracles. (SS-353,354)

Usually one stuck in the mire is aware of nothing but the mire. Can it ever be possible that the remembrance of one who is ‘dead and gone' may not bring in a similar condition some day? Do you not feel your heart merged in love instead of being stuck in the mire? The question of mire does not therefore arise at all. (SS-318)

When the intense desire to join Him is created, some kind of impulse begins to be produced in Him. But then, brother, who is it that has to create this thing? Who has got the leisure? We have fallen in our own mire and are taking pleasure in that alone. Even the pain here is pleasure. It does not mean that we have become saints.

To speak in general, everyone is mad after his own thought. I have called pain as pleasure because people tolerate any kind of misery, but we never like to step out of our own, because the moment we step out of the kitchen the kitchen gets contaminated. One step is inside the kitchen and the other outside. We do not even think of taking both the steps outside the kitchen so that we may step outside, and also the kitchen may remain quite uncontaminated. (SS-214,215)

For further reading please see RELIGION - IDOL WORSHIP.

There are miseries all around for the embodied one. Even then, we remain so much attached to the body, that this thing does not forsake us up to the end, and we even wish to be born again. It matters little that the wish is for being born in a prosperous home or in a royal family, since, as soon as the Name (Individualized Existence) has arisen, my brethren, misery would start, in howsoever subtle mould, it might be cast. (SDG-39)

Just as a man possesses a variety of things for his use some of which might be distasteful and unpleasant, yet he keeps them all well arranged and safe at their proper places, so must be the case with man in respect of his belongings which include miseries and afflictions also. The human body is the soul's residence. All things whether pleasant or repulsive are there, all meant to serve our purpose at times. It is we who are to keep them in proper order so as to serve our purpose at need. It is in fact the disorderliness in their utilisation and arrangement that creates trouble, not the thing in itself. That is the case with afflictions. They can be to our advantage if they are properly handled, and harmful to our cause if wrongly used.

The effective solution of the problem is to give them up to the charge of a higher soul and to dissociate yourself from them altogether. Cares, anxieties and worries will then subside and nothing but duty will remain to view. That conveys the idea of surrender which is the sum total of the entire Sadhana. (SS-428,429)

People often complain of miseries, throwing the entire responsibility for them upon God. They say that it is He who brings miseries down upon them in order to cause them pain. But does His heart never move with pity or compassion for all their sufferings? Presumably not, as they usually find it. Why not then remain away from such a cruel tyrant? Will you be able to satisfy such people? Science or philosophy no doubt offers some reply to it, but finally they all remain silent. Why should you therefore worry yourself by thinking on those lines? That course is definitely opposed to the feeling of inner peace. We should ever be after tracing out the reality of things and that is what spirituality implies. (SS-434,435)

One who is born in this world is sure to taste miseries. One cannot escape from it. That is why we try to get rid of these things by going into penance; and Rishis (sages) have devoted themselves thoroughly towards it. There is no remedy for overcoming these miseries except devoting ourselves towards Godly thoughts of purest nature. Our thoughts are scattering the main current like the canals in the river making the river weak. The river cannot flow in torrents if so many canals have been dug out from it. The same is the case with us. Our ideas and thoughts always seem to have wings, and so they have made the main stream weaker. During puja we draw in these things and consolidate them in one flow. The thought will have the same force from which so many canals have been made. So the process we adopt is that we go deeper and deeper into the vast expanse. The force of going towards It draws in the water spreading into all corners towards the force of pious thoughts. The result is that the scattered superfluous things come to the main and supreme current which is now to flow towards the Almighty — the main goal and place of our destination.

All that is born of attachment is misery. Pain and pleasure both contribute to miseries. “If a man were not born, he would not have been subject to these miserable states. The condition which causes birth is the force of the will which turns out into the tendency or predisposition to be born. The cause of this tendency is the mental clinging to, or grasping the object of, the world, and this clinging is due to our thirst or craving to enjoy objects, sights, and sounds, etc. The cause of our desire is our previous experience tinged with pleasant feelings. But sense experience cannot arise but for contact of sense organs with an object, and this contact again would not arise had there been no organs of cognition — the five senses and Manas. The six organs depend for their existence on the body-mind organism which constitutes the perceptible being of man. This organism could not develop in the mother's womb if it were dead or devoid of consciousness, but the consciousness which descends into the embryo in the mother's womb is only the effect of impressions (Sanskar) of our past existence. The impressions which we make for rebirth are due to Avidya. If perfectly realised, there would not arise in us any karma resulting in rebirth”. Thus says Mahatma Buddha.

I perfectly agree with these ideas laid down by Gautama Buddha. If we go with the full force at our command towards our main goal, the world would itself become a second thought. Go on doing the process of meditation till it is matured. This is the last stage of meditation. When we become one with the real thing, the things following it grow so dark that we do not perceive them. In other words, we become blind in this respect and our vision for the real things improves and we bring it to such a standard that we are lost altogether. When this condition comes we feel that we are in the state of liberation. If this condition is matured then there is the end of all miseries — no pain, no sorrow, no enjoyment and no pleasure. The machinery of body now works without producing impressions upon us. In other words, the body becomes an automatic machine which runs by itself as duties demand. Here is the end of everything and there is no making of sanskaras. Here is the point where we surrender ourselves in toto automatically. This is the essence (Tattva) of the Bhagavad Gita. This is the condition which the angels crave for. It is reserved for the human being alone. Dear friend, do you not crave for it? I think everyone of us must endeavour to achieve this end. The thing is not as difficult as it seems to be, and to me it is as simple as anything. Absorbency in the pious thoughts achieves this goal. (SS-435,436,437,438,439)

There was nothing wrong with the things that descended to us. The wrong got into them only by the effect of our misutilisation of those purest things, which finally became transformed into afflictions. Now we stand in need of some cure for them. I may say again that it is sickness alone that revives the idea of health in the heart. Now let us see how the things known as miseries, which are opposed to the true character of Reality, grew strong and powerful. These being under our control get power from us, while the other being under God's control gets power from Him. The more we are attentive towards them (miseries), the stronger they grow by the effect of our thought. In course of time they become strong enough to over-shadow all our feelings and emotions. The only solution would be to turn towards God which is the greatest power. The Divine power will then begin to flow in, making afflictions totally ineffective. By and by the man begins to acquire the state, so highly spoken of in the Gita, at which he ceases to feel himself as the doer. Further advancement in that state means the stopping of the formation of samskaras which leads him to the state of jivan moksha. (SS-419,420)

For further reading please see SUFFERINGS".

It is thus in compliance with his wishes, revealed to me as his representative, that the Mission has been established and a new system under the name of ‘Sahaj Marg' has been introduced, in order to meet the need of the time. The Mission aims at the propagation of the ideology set forth by the great master through this newly introduced system of Sahaj Marg, and to awaken the sleeping masses to Divine consciousness so as to set them right on the path of progress. For this purpose it is essential to set aside the old mechanical methods involving forced austerity and penance, most ill-fitted to the environments of the present day life, and replace them by simple and natural means running in collaboration with the physical and mental disabilities of man who is now weaker, less enduring and short lived. Moreover the ever-increasing activities of modern life do not allow men sufficient time necessary for the practice of the tedious Sadhanas prescribed under the old systems. (SS-14,15)

The work of the Mission will save the humanity from its doom by carrying the teachings of Master to every heart. Mankind today is groping in the darkness of materialism. Fear, greed and jealousy have gripped the man and every sense of value is lost. Only the torch of spirituality can remove the oppressing gloom and restore the real man. Let the light of the Real, shine in the heart of everyone so that we may rise up to the expectations of the Divine! (SDG-123)

The main purpose of our Mission is to install spirituality in place of the prevailing non-spirituality, through Sahaj Marg, pronouncing Master's message:

The aim of our Mission, will, however, certainly be achieved, if its members work with love, patience and co-operation. I need such persons in our organization, who may shine out like the sun. People themselves will be attracted when they know that our method is correct. One lion is better than a hundred sheep; but we should try as human beings to do spiritual good to others. Earnest labour on Master's way shall never go in vain. Amen! (SDG-164)

We are all one. Sahaj Marg is for integration. When we have studied the pros and cons of the system, we hope to read the real sense of discipline necessary. Both sides are visible but there is some flaw and that can be easily removed provided we have the Mission in the heart and not in mind alone and that people are having. What remains is the thought to be manifested before the general view. There are many curvatures coming in the way as obstacles like bubbles in the water which can be removed very easily because power is working behind you, of which we have the least knowledge.

Co-operation is the life of coming events also but if they are wavering they will be wasting power.

We are united in the common cause keeping towards proper order the good of man and humanity.

Keeping the ideal that service is better than served, the Shri Ram Chandra Mission, Shahjahanpur, is there to serve the humanity in which we are all going to be woven in uniform pattern and discipline. (SDG-165)

All the Centres of the Mission are Lalaji Maharaj’s not any particular person’s, and we are working according to his orders and instructions. If even now these persons do not change themselves and do not extend their co-operation despite my concerted efforts to help them, it will have to be said of them that by the Grace of the Sadguru they did get the Ocean, but by their ignorance they lost the Ocean. The Mission’s abhyasis and preceptors should put into practice the ancient teaching.

“There is nothing for me that is ‘mine’; What little there is, is ‘Yours’. Herein lies all that is good for all of us.”(SDG-180,181)

The aims and objects of life conceived in terms of worldly ends are almost meaningless. To practise devotion to please God in order to secure worldly comforts or gains is but mockery. (BWS-189)

One of the essentials in the making of a man engaged in spiritual pursuit is moderation. It is a very wide term and covers every phase of human activity. It means balance in all senses and faculties, nothing more or less than what is naturally required at the time for any specific purpose without its slightest impression on the mind. Generally, today, we find moderation disturbed in almost all cases. The reason mainly is that we attach undue importance to whatever thing comes to our view and we strengthen it by the force of our thought with the result that it grows stronger over all others. We cultivate this habit and apply it to different things with varying intensity. The result that follows is nothing but disturbance and mental conflict and it is the root cause of all our troubles and miseries. Realization is not possible unless moderation and balance are restored. It corresponds closely with the very real thing which existed at the time of creation, when everything was in a perfectly balanced state. Now after the lapse of time, degeneration crept in. Our senses and faculties lost the balance and everything went into disorder. What we have to do now is to control our senses and faculties in order to restore moderation in them. To cultivate moderation we have to pay special attention to external ways of life too, e.g., gentle and polite language, courteous dealing, sympathy and love with fellow beings, reverence to elders, unrevengeful nature and so on. These habits are greatly helpful in our making. Moderation is a characteristic of nature. If we gain complete moderation we are in a way in conformity with nature and it is the very essence of spirituality. (BWS-209,210)

The word carries a vast sense. It does not pertain only to the mending of our external ways of living so as to make them agreeable to others, but it is something which covers the entire sphere of our mental and physical activities. In the opinion of our Revered Master, a person cannot be said to have even stepped into the field of spirituality, though he might have secured high attainments, if he lacks moderation in any respect. Moderation really means that we have entered the sphere where our restless tendencies have subsided to a great extent. Whatever remains of it then relates, however, to the condition of the region we are wandering in. (SDG-72,73)

Please see VIKARAS.

Please see LIBERATION.

Please see MIND-TENDENCIES.

The background of spirituality is the “Moral Courage” which rises when one is moral. My revered master used to say “How so ever advanced a person may seem to be, if his moral character is doubtful, I would say that he has not got even a breath of spirituality”. And what is morally in the True Sense? It is that all the faculties may come in harmony for proper use. How does this happen? When a man begins to be away from the “Self”, it begins to develop. So all the methods given in any religion are only for this end, and the methods and procedure of Sahaj Marg are very easy for it. With the overemphasis on “Self”, morality decays. But it is the part to be played by the preceptors alone that the self be turned to Divinity. (SDG-53)

Mould your living so as to rouse a feeling of love and piety in others. (BWS-165)

I have already stated elsewhere that the plainness and simplicity of Nature is itself a veil to it. It means unless we transform our vision to that extent of simplicity, we cannot have even a peep into it. In our system such a capacity begins to develop in an abhyasi by the effect of his own abhyas and the transmission from the master, which a sensitive man can well understand. But at the same time it is also definite that such capacities are possessed only by those who are really deserving. Due to the present degeneration of man, however, the rule must need be amended so as to offer a chance to those who, though not deserving in many ways, are yet prompted by an inner craving for realisation and are inclined to take up practice. In that case his proper moulding is also taken up by the trainer who, by the force of his own will, promotes the required talent in him as well.

With this point in view the master has graciously bestowed upon mankind this wonderful system which is suited to the requirements of the present day. The most remarkable feature of this system is that it goes on in conjunction with the normal worldly living of the common man with due regard to his duties and responsibilities of life, so that both the faces of life — the worldly and the divine — may develop equally brightly. We do not mean merely to preach or propagate these ideas but also to bring them in practice and apply them in daily life. (SS-15,16,17)

You can imagine the conditions of my heart by the following instance. Yesterday, when I was returning from the office I saw that a monkey was lying on the roadside breathing its last due to some injury. I was moved very much. I could do nothing. I stood there for a minute and transmitted so that its condition may become better in future. I did not like to do more than this. (SS-213)

Please see SADHANA CHATUSHTAYA.

Some sceptics may say it is after all due to the person who wanted to change himself, and the master or Guru was the cause merely for name's sake. If Lord Krishna had such power why did he not change the heart of Duryodhana instead of bringing about the battle of Kurukshetra? They may also quote many stories wherein somebody taking a worthless person or even a lifeless object as a guide has become a great saint. But this need not hinder us in trying to find out the reality, because God's ways are mysterious. Some are deluded by their own thinking and some are illumined by Divine Grace. (SS-229.230)

Have you understood the idea of ‘Nothingness’ or ‘Zero’? This is the greatest philosophy I am revealing. People may grasp it or not in the beginning, but in due course they will surely begin to realize it as such. Mysterious are the ways of God, as they say, because the mystery behind the scene is hidden from them. Naked form of God appears only to those who really go swimming in the waves and reach near about the Centre. I assure you that this is all my reading of Nature or anubhava in true sense. It is all due to the thorough practice of Raja Yoga and the blessings of my Master that lie pouring upon me in every fibre of my being. (BWS-82,83)

Man's persistent effort has been to unravel the mystery of Nature and it has widened the frontiers of knowledge. And so his probe into everything that he sees in Nature continues. When we seek anything, we find something for our thinking, and when we go beyond it we find mystery behind the mystery. When the thinking itself takes the further evolution, it leads us to what is behind everything. Our ancients, when they peeped into it, went direct to find the ultimate cause of the world, the relation between man and God, and static and dynamic values of things representing Nature. If we really peep into it we find the constructive and destructive powers in the form of atoms and cells. Power arcs are also there. Positive and negative cells are there giving full description of their existence. Our sages felt themselves pledged to utilise all these powers, appearing mysterious, in constructive work. They even went beyond everything, which has resulted in the discovery of some movements being the cause of all existence. When we go to this extent, we find the Centre and its region giving us the knowledge of their existence. Now we proceed on. What is there above and below it? We see everything tending towards the Centre, and the Centre itself yawning towards the circumference. After our adventure, we initiated the value of our existence and felt the co-operation of the highest power that is around us. Now, this was the main current of our thinking which diverted our attention to the main theme that is being played. Gradually we could know the function of the movement in the human body. The way is made open to lead up to the Central region.

In my opinion we have solved the mystery, if somehow we are able to solve our problem of life. When we visualized ourselves, we found that man is an epitome of the universe. This added to our advancement, and we have begun to study our own centres, their motions and work, and the functions of the human mind and body. The power we have got in us can also be utilised for the destructive purpose, but owing to the sacred pledge of our ancients, we avoid it altogether, and we utilise the power for the transformation of man. If we really peep into the constructive side we get side by side the destructive things as well. And neutrals are also there, which is yet to be explored by the scientists. Since we have no concern with these things, we leave them. We come to the constructive side. When we peep into ourselves with this idea, we find the higher centres focussing into our centres, but due to our wrong thinking and doings the effect is not coming in at all. The thick layer of grossness has settled so firmly over the centres as to make them quite impervious. There are so many centres in the human body whose working is both spiritual and worldly. Research is necessary to know all these things for the common good of mankind. It is said that it has been a subject for the weak who do not want to work further to direct their energy for the material uplift of mankind. Thus spirituality is attacked by many of us giving examples of the present day civilisations, and of those who have gone with unlimited pace of materialism, making themselves as limited, because they attempt for only the finite and afterwards they fall off. (SDG-55,56,57)

Ill I was and I am weak still. But when I think of the Master, I become young with all percolating influence of the Great. The disease is hated by all who suffer. But basically it is very purifying. When impure `Samskaras' come into ‘Bhog’, the eyes of the creator are towards us. It serves as a cradle for rocking the baby and we get nourished. Even when the virtuous `Samskaras' come for `Bhog’, the eyes of God are towards us. It means, we are benefited by the disease also which takes along with it the vicious `Samskaras'. All is the play of His love. (SDG-121)