( Source: Books of Lalaji, Babuji and Chariji )

“Life is a gift, an opportunity to experience as Master.”

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 జీవితం అనేది
ఆలోచనల యొక్క
ఆధ్యా త్మి క్ ఆట.

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 INTRODUCTION
Children of Great Master !

Today we are about to solve the greatest mystery of our life.

That is thoughts.

We are about to understand the nature of thoughts, its workings and ways
to regulate them for realization of our own Self.

We are always in the process of thinking and creating our life situations.
Every moment. Every minute. Every day.

Why ?

Because our first covering is Thoughts itself.

This first covering consists of 24 ideas (thoughts), which later develops into
mind and physical body. Hence, we are never devoid of thoughts.

We are a big thinking machine, and creating our life situations or new
manifestations literally as fast as we can think. But we are unaware of this
fact.

Events, occurrences, happenings, conditions, circumstances - all are

created out of thinking (consciousness). Individual thinking (consciousness)
is powerful enough.
And what about the power of mass thinking (consciousness) of all people of
the world?
That thinking is so powerful that it can create events and circumstances of
worldwide import and planetary consequences. We have already seen the
COVID effect in the year 2020.
The world’s natural calamities and disasters, its cyclones and tornados,
volcanoes and floods, its physical turmoils, diseases, etc…are created by
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the results of the combined thinking of people.

Thus, we are all creating collectively, and individually, the life and times we
are experiencing.

Hence, we are alone responsible for all conditions of our life individually
and globally.
It is a paramount necessity of every individual to understand his thought
processes and regulate his mind so that only good thoughts, pure thoughts
alone his mind thinks.
This article is divided into six parts.

May all achieve this regulation of mind and take hold of thoughts in to their
hands and make this world a blissful brighter world in the innumerable
universes of Absolute Space or Infinite Space !

May all of you read, understand, practically implement and be benefitted.

Date : 17.01.2021

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HOW THE SPIRITUAL GAME OF
THOUGHTS BEGAN ?
(Lalaji, Truth Eternal, Chapter Brahman)

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For example, suppose that there is a thing (Self or Centre), underneath
which its existence (Maya) in the form of ideas and subtlety surrounds It
(Self or Centre) and has its (Maya’s) play.

VERY IMPORTANT :
Maya = Subtle Ideas = Its existence = First Maya = Adimaya
PLAY OF MAYA IN THE FORM OF SUBTLE IDEAS

This existence is called illusion or maya. With the support of that Thing
(Self or Centre), this illusion (Maya) spins there and plays in the form of very
subtle particles developing many forms with its (Self or Centre’s)
reflection.

This existence (Maya) has no separate entity of its own.

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Maya ( It ) appears to be existent and nonexistent by the existence of that
original thing (Self or Centre), just as strength depends on the strong.
Strength is not separate by itself, but gives the experience of its existence
in connection with activities.

1. God or CENTRE (transcendental beyond Maya and creation).

2. Centre’s pure reflecton (Pranahuti) omnipresent in creation, and

3. MAYA (the Lord’s active creative consciousness), subtle ideas or

thoughts.

OF SPIRITUAL GAME OF THOUGHTS.

1. Centre (Producer)
2. Reflection of Centre (Pranahuti) (Producer’s power)
3. Maya (Subtle ideas or thoughts) (Director)
4. Previous samskaras or particles (Actors)
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Babuji VOL.1

Before creation everything was in an almost inactive state and had

dissolved into the Origin.

But though they were dissolved into the Origin losing their INDIVIDUALITY,
the previous impressions persisted.

This was because of the shade of reality which they remained under till
the time of dissolution, which helped them to retain the effect of the
impressions during the entire period of their existence.

How long they continued to absorb this effect is beyond human imagination
to determine. It must at least have been during the entire period of
existence since the time of creation.

The effect taken in by them was no other than the motion which generated
from the shocks of the Root-Power.

This being saturated with the effect remained silently active and this
continued indefinitely.

It is known as the LATENT MOTION around the Centre.

The LATENT MOTION which is concentrated energy, cuts out crevices for
the power to BURST FORTH and FLOW out afresh leading to the re-
formation of the universe.

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Babuji VOL.1

Raja yoga is the old system or science followed by the great rishis and
saints to help them in realising Self or God. It was prevalent in India long
before the time of Ramayan. It was first introduced by a great rishi who
lived seventy-two generations prior to Raja Dashrath of the Suryavamsh
(Surya or Sun dynasty).

He devoted much of his time pondering a good deal to find out the real
method of achieving freedom by which problems of life could easily be
solved.

He was swimming in the Central Region (as described in the book), being
mostly attached to the Centre itself.

His state was akin to that of the present Personality now working for the
Change, as required by nature.

After pondering long over the subject, the great sage at last discovered the
method which ultimately developed into what is known as Raja Yoga.

When he was in close touch with the Centre he discovered the reality of the
world with its cause or force in existence.

He found out that the motion or stir of some power from beneath the Centre
brought the present world into existence.

That STIRRING THOUGHT is in other words called upadan karan or

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kshobh.
At last he arrived at the conclusion that it is the outcome of the power which
is similar to, or identical with the THOUGHT power of man.

Naturally he deduced that THOUGHT could bring out such results and that
ITS POWER IS UNLIMITED.

He then took work from the THOUGHT power which fell to our lot, and with
it he started training. That is the basis of Raja Yoga or the king of yogas.

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21 April 1947:
From where does matter come for creation, when it is said that the entire
matter, and even its identity, is destroyed at the time of final dissolution
called mahapralaya?

The STIR of the thought to become many from One (i.e., to become
multiplied) produces matter. The idea of other than Himself creates matter.

The STIR of the thought

to become many from One (i.e., to become multiplied) produces matter.

The idea of other than Himself creates matter.

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The Game of Life is being played in three steps.

1. FORGETTING :

(Here comes the importance of Constant Remembrance.

Remembering ourselves as Master is the first step in Realization.)

2. CONSCIOUSNESS :

(When identity evolves to the finest state, it becomes one with Pranahuti. Both
becomes one. “I become thou. Thou become Me. Now none can say we are
different from each other”.)

3. RELATIVITY :

(These dualities creates the samskaras. The dualities or relativity creates the
gross self, EGO.)
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When the Pranahuti or Self forgets itself as Master of Maya,
it becomes one with Maya or Subtle Ideas and behaves or acts like Maya.

This thinking of Self as Maya creates EGO, the gross self made of
thoughts.

This EGO is a product of dualities, Relativity.

.
You have forgotten who you are (Pranahuti),
You have forgotten who the others (Pranahuti) are, and
You have forgotten what you and others are doing here.

YOU HAVE MELTED INTO THE MAYA, YOU HAVE BECOME THE
ILLUSION.

You are living the story you have created as a playwright who has fallen
asleep and is dreaming that he is living his own script.

The superiority lies

 in the knowledge of
 our own real form
 which we already have
 from the very beginning.

Due to illusion, we are unable to gain real knowledge.

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This Sruti sound pervades the body of all beings and sustains, nourishes or
preserves them.

OM is the origin, and all else in the three worlds are its imitation.
OM sound is bound in the form of the word.
Even so OM remains OM only.

OM contains human feelings, The effect of love and harshness,

force and mildness, friendship and enmity, etc.. are seen in it.
The secret of man’s inner thought lies hidden in OM.
OM IS KNOWLEDGE ITSELF!
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 Now, Self is all-pervading in man just as it is in the whole universe,
taking the universe in a collective sense.

(Babuji Vol.1 Maxim 1)

We all are going through transitory stages until we come to that perfect
unchangeable state which is the state, the blissful state, or the blissful,
blissless state of the Master. ( Chariji, Preceptor’s manual vol.2)

Divine Stream flows (from centre) all the time.

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 SHABDA (TRANSMISSION) ప్రాణాహుత్మ
(LALAJI VOL.2 BOOK 5 P324)

The reality is that the universe owe its creation to the Shabda or The word.
Shabda is the essence of life.

This very Shabda has been further names as Pran (breath), Prakash (light)
divine exposures, divine light, illumination etc.

If one proceeds along with the current of this Shabda in his inside, he will
be crossing the points of meditation from first to second, from second to
third, and so on, and getting further and further away from the wheel of
human life and death and maya, and will certainly be able to have a
glimpse of the Lord inside himself some day.

The magnificence of the Shabda is beyond description.

In all the religious books of the world, a reference to this shabda, in

whatever form, does exist, and this is the proof that the religions were
acquainted with its reality, greatness etc.

But because the knowledge and technique of its practice was somehow
lost, the disciples of the great leaders have interpreted its meaning
otherwise, and have become altogether unaware of it.

This very Shabda is said to have been the initial creative force of the
universe. This is the beginning.

There is no difference between the current of the divine and Shabda.

But as it descended below from the source, the coverings of the maya and
the grossness continued to entrap it, and this sort of adulteration continued.

This Shabda is also the ultimate destination of the creation.

Whatever shapes are seen, all belong to the Shabda.
The Shabda has adopted these shapes.
Thus all the work is going on with the help of this Shabda.
One man gives the orders, the other obeys him.
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Shabda or sound (transmission) is its expression and sign of chaitanya, the
living and existent.

A man is called a speaking Purusha.

When this Shabda goes away altogether, he is considered as dead.

When a child is born, the usual question put is whether it cried. If not, it is
considered as dead.

Shabda stays in very particle.

Where there is a letter (akhara), sound (shabda) exists there.

In every particle of wood it is present.

The space (Aakash) is full of Shabda.

All the powers functioning in the universe are of the Shabda.

The Shabda is the Guru and the Shabda is the disciple.

The road (route), the village, the darkness, the light, are all instances of
Shabda. In this manner, the Shabda exists everywhere.

In meditation also, one ascends with the current of this very Shabda to the
place from where this Shabda was produced.

Then, guidance for further ascent is taken from the Shabda of the next
region.

Therefore, if a man acquired the knowledge of the secret of the shabda, he

will not have any difficulty in understanding Reality.

Few men understand the grandeur of the shabda.

But even a slight effect of the Shabda can make a man angry, hot-
tempered, and can even take one to the extent of committing suicide.
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Saint Kabir says:

 1. One dies (while physically alive) by the beat of the Shabda.
The kings abdicate their kingdoms due to it. One who has understood
it correctly, he alone bears the crown on his head.

2. Accept a Guru, who teaches the Shabda.

There are many false Gurus.
They are the parasites (of the society).
They are greedy and work for their own benefit.

3. The Shabda belongs to us and we belong to the shabda.

It is the Shabda alone which should be tried.
If you want the divine vision, try and adopt the path of shabda.

4. Everybody talks about shabda.

The Shabda has neither arms nor legs.
One (kind of) Shabda cures and heals the wounds, while the other
inflicts wounds.

5. One Shabda is the source of happiness, while the other is that of

misery.

One Shabda liberates from bondage, (while) the other puts a

hangman’s rope around the neck.

6. The greatness of the Shabda is like a magnetic force.

One may try indefinitely, but liberation is not possible without shabda.

The Shabda (soundless sound) within is dhwanyatmak, that is, based on

the sound, and not on words or letters.

As saint Kabir says, it has the quality of a magnet.

When this (magnet) is pulled inwards, concentration of the mind is
automatically obtained.

Look to the outside world.

On hearing the sounds of the sitar, fiddle and the flute, a man is attracted,
and is lost in them.
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This magnetic pull is wonderful.

When this is the condition of the outer and gross shabda, how can one
describe the magnificence of the inner shabda?

Whatever effect of the Shabda is visible in the outer world has come from
inside. Rather that one (the inner shabda) is the original, of which this
outer one is an imitation.

The imitation is always contained in the original.

When the imitation consists of so much material of interest, the grandeur of
the real Shabda can be known and understood only by those, who have
known it.

To hear such sounds according to the surat (soul) is called Surat Shabda
Yoga.

This practice of yoga is considered to be the best and the supreme.

It is named by the Sufis as Sultan-ul-azkar, meaning the emperor of all the
systems of Japa (recitation).

By its practice, one-pointedness is easily obtained.

Neither too much sadhana (devotional practices), nor self-control is

required in it.

After learning the secrets of shabda, its practice helps one to ascend the
heights of the various points of meditation, and move on towards the
ultimate goal.

Nothing else is required except this.

It is necessary that one who proceeds with this practice

should refrain from animal diet,
should not use any intoxicant,
should not do harm to anybody in any way,
should not eat much,
should have less attachment to wealth, property and women, and
spare some time for reaching the abode of the Lord.
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 We are all one. మనమంతా ఒకటే.
You are that Pranahuti (Sruti-OM). మీరు ప్రాణాహుతి

“ O God – Thy MAYA (Nature) Creates All These Dualities. Save us from
these.”

State of duality = +ve and –ve thoughts.

Singularity = single thought of Master

When attention leaves the state of duality altogether behind, and

reaches that of singularity, attention will get rid of all the miseries of the
world.

You (Self) yourself are Real Happiness.

The whole universe is reflected through your shadow.
Whatever wonder is seen outside, is only from the soul.
It is the soul(Pranahuti), which has created it.
It is the soul, which has brought it into existence.
But the soul FORGOT all this.

The amorous playfulness of this BUDDHI is a very very complicated affair.

The shadow of this very Buddhi is AHANKAR, the EGO.

A man under the influence of this EGO falls down.

One who has not actually seen this covering of Buddhi,
but has only got near it, goes under the shadow of EGO, and
argues uselessly in favour of his point, and never cares for the Truth or
REALITY.
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He falls down and gets entangled into the net of rebirths – the rotation of
the 84 lakhs of births. It is, therefore, important and necessary to be
cautious about the EGO, and carefully stay away from it.

“Sahjo Bai says that the light of love has appeared,

the permanent light (Divine) has been reached.
All doubts have vanished,
fear has disappeared, and
I have found my beloved.”

“My misery is gone,

I chant your name, and
have found my abode in the Divine.
Now I have none to look to, other than my Lord.”

“The visible has been absorbed in the invisible,

the EGO in the Self,
the Soul in the Supreme, and
Japa in the Ajapa.”

(Lalaji Vol.2)

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 SIGNIFICANCE OF LORD VISHNU
Babuji Vol.3

Significance of Lord Vishnu reclining on the adi-sesha in the ocean of

milk and Goddess Lakshmi pressing his feet : It is all allegorical.
[ allegory = a visible symbol representing an abstract idea ]

The Ocean of milk means the ocean of spirituality.

The serpent adi-sesha stands for carnal desires, and
Lakshmi who is pressing the Lord's feet signifies maya.

It means that maya becomes the slave of one who acquires mastery over
his carnal desires.

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……So this is all that I would like to say today.

And to reinforce the concept of surrender, not as something given

up but as an exchange of a copper coin for all the wealth of the
universe, we give up our cheap, illiterate, stupid egos

to get the

MASTER OF THE UNIVERSE.

And when you have the MASTER OF THE UNIVERSE,

the universe is yours.

(Preceptors manual vol.3)

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In the system of Nature
 the principle of expansion,
 the principle of subtraction and
 the principle of division
work respectively with the principle of contraction, addition and
multiplication, because this world is a place of dualities.

It is a collection of mutually contradictory principles.

This body, too, performs two contradictory functions, namely,
taking in and expelling out, which is also a kind of natural law.

(Truth Eternal )

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This view of duality, its thought and action creates otherness in it.

DUALITY ( + / - ) CREATES OTHERNESS ~ YOU AND ME.

When the mind rests between two different conditions, thoughts are
vibrated in IT (mind).

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Teachings of Babuji Maharaj

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 WHAT IS THE POWER OF A THOUGHT ?
Babuji Vol.1

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 utilise 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.

A single THOUGHT of Centre created

innumerable universes.

That is the power of thought.

We utilise this thought force for

Realization of our own Self.
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 THOUGHTS OF DUAL NATURE ARE COMING FROM
CENTRAL REGION.
(Babuji Vol.3, 18 July 1944)

Lalaji:

"Good and evil are two opposites. Goodness can only be recognised when
evil is there in comparison or contrast to it.

All these are things for recreation which Nature has collected for the
entertainment of man. He who thinks it to be so is relieved of distress."

The picture came before my (Babuji) eyes:

 That two currents, Good and Evil, are descending from a BIG THING.
[ BIG THING = Central Region ]

 On inverting them, both of them lose their effect and merge in their
origin. [ Origin = Central region ]

 When man is engaged in God's remembrance, and

 the current which is termed as remembrance of God, for the sake of
understanding,
 gets inverted and reaches its origin, [ origin = Central Region ]
 the same effect begins to percolate in the other current called by the
name sensuality.
 Sensuality gets purified by this and loses it glitter and glamour and
intensity.
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 Babuji Vol.1 Central Region

What is the Big Thing ?

Now God is described generally as having all power.

We call Him ‘Almighty’ because we have some force within us which we
think to be a part of the BIG POWER.

The power we see in us is the outcome of that big action which develops
into power.

You can better understand it if you take up the example of an electric

dynamo. This is a machine set up with magnets in a particular manner.
Now this dynamo has no power in itself. But when it revolves it creates a
sort of electric field, and power begins to rush out from that field.

The terminals that are fixed in the field at particular places pick up the
power, and the current begins to flow from the terminals although the
magnets of the dynamo are not connected with the terminals, nor do they
touch them.

In the same way invisible motions near about the Centre create a sort of
field of power which you may call as Central Region.

But there it has no action and is quite silent.

It only begins to rush out from the Central Region
through proper terminals in the form of different powers of nature.
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Babuji Vol.5

Everything starts from the Centre or things started to make their own
centres. That is the universal truth.

When Creation came into being, it had its own centre and the central force
was the cause of this world and the universe.

The power DESCENDED with certain dimensions of thoughts – each

one working for itself. It came down from unity and expanded into
diversity.

Now, this diversity is consuming the force of the centre.

In other words, it has its centre and the power is issuing forth near about it.

At the time of total dissolution, mahapralaya, the connection between the

Centre and the universe will be severed and the universe will become
weightless.

This very power was the cause of Creation and the same will be the cause
of destruction.

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 Both Good and Bad,
POSITIVE and NEGATIVE, etc…
all dualities(thoughts) are coming
from the Central Region and
become part of universe and
ourselves for the purpose of
Game of Life.

We are therefore, influenced and

affected by these thoughts of
duality all the time.

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We always play the Game of Life consciously or
unconsciously by three choices :

With our own controlled/uncontrolled thoughts,

we create our life situations.

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With others thoughts (by believing them as
ours), we create our life situations.

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With combined network of thoughts of world
(collective consciousness - by believing them
as ours), we create our life situations.

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 WHAT IS CONSTANT REMEMBRANCE ?
(Babuji Vol.2 Chapter ~ Remembrance)

I have stated elsewhere that realisation is very easy if one only diverts
one's attention towards it.

That means that he must have a deep impression of it upon his heart.
The deeper the impression, the quicker and easier shall be the success.
Not much remains to be done when one has done so much.

Taking in of this impression means imbibing of the very thing that one
aspires for.

In that case the DIVINE THOUGHT will continuously remain alive in his
heart, and his attention will remain drawn towards IT all the while. This is
what constant remembrance exactly means.

Now if this thought is associated with the idea of fellow being, who is
merged in the Absolute, judge for yourself whether or not it shall
indirectly be related with the Absolute.

As a matter of fact the idea of the personality in such cases is but nominal.
The more you go deep into this thought, the more of the coverings (of
subtler nature) shall be torn off one by one, till finally the one — the original
— alone remains to view.

Now since the origin is in his view he shall be blessed with the direct Divine
Grace.

Constant Remembrance means

SINGLE THOUGHT under all circumstances.

DIVINE THOUGHT will continuously remain alive in his heart, and his
attention will remain drawn towards IT all the while.
This is what constant remembrance exactly means.
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The method for cultivating constant remembrance is to think with firm
conviction during your leisure hours, in office or at home, in the street or in
the market, that God is pervading all over and everywhere and you are
thinking of Him. Try to remain in the same thought as long as you
can.

Rest your thoughts on the all-pervasiveness of God and remain in that

mood as long as you have the time. This is a happy pastime as well as
constant remembrance.

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 I AM MASTER
(Babuji Vol.3)

2 November 1929:
Condition unchanged.
During the night the state of 'I am the Master' came into being.

30 November 1929:
I was going to the court at 10:30 A.M.
Felt at that time that I am the Master of the universe.
This divine condition prevails all the time these days.
On the lightest activity in the network of thought, the process of feeling
commences.

After due salutations I have to submit that before submitting my diary for
your perusal I am noting down some conditions in concise form.

Thoughts of masterhood and omnipotence are always present; for

instance,
 the thought that it is because of me that there is growth in trees;
 I give life to animate objects, and
 all the activity in the world is a manifestation of my power.
 I am the Master of the entire universe;
 the warmth in the sun is from me;
 it is my law of nature which is working in the world, and so on.
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On 1st November, 1929 at about eight in the night an inner condition
expanded and by means of that phenomenon a picture of my own condition
came before my eyes.

That condition pervaded the whole body from head to foot.

Thought had merged in oneness with that condition.
So to say, it had drowned in it.
And that condition was producing the idea of 'I am the Guru' from head to
foot.

That is to say, everything having been dissolved in that condition had

become real, and was proclaiming it by the slogan 'I am the Guru', silently
but enthusiastically.

Courage was boundless. The feeling was present that I could do

everything, and I considered myself to be MASTER of everything.

For a while I remained absorbed in this thought. But having limitless

courage and the coming of such thought, I took to be ego. So, coming out
of the condition in which I was deep down, I remained diverted towards
lighter thoughts so that the thoughts of possession and omnipotence (which
I had taken to be ego) might not be experienced.

Remained diverted to this phenomenon for sometime. Later on I retired for

the night after taking my meals. At about ten in the night I began to recite
a bhajan, "Mine is God and none else." Again that phenomenon came into
being. The above mentioned condition is frequently experienced during day
time.

Self-forgetfulness is experienced. The condition of forgetfulness and

moderation mostly remains and makes me feel dissolution.
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On 8th November 1929 I felt that events that are happening in town seem
to be waving within me. On thinking of somebody, or on coming across
somebody, his character and all the troubles and comforts of his future life
are mirrored before the eyes. In case the thought grows stronger, that
which shall happen to them in the next birth begins to become evident. I do
not pay heed to this condition. Events happening in the town, and the
atmosphere prevailing over the town, are constantly producing waves. Pain
is frequently caused and, at times acts like a stone in silent waters. These
conditions often come intensely and I have been duly informing your
Holiness because, to my imperfect thinking, that state was not to my liking
and seemed to be a trap.

The position is in keeping with the line

"Enlightenment of intellect!
Thou hast become my trouble."

At this time events which are happening and events which are forming
waves, i.e., which have not yet happened, are both experienced. Some
power particularly restrains my thought from being inclined towards such
events, and does not help in reading the present and future events that are
taking place in the town. This power puts the thoughts into fetters and
chains, but even then the thought runs to them to some extent, and waves
remain as they are.

Formerly the condition of 'I am Brahma' prevailed.

Then I went on experiencing 'All is Brahma'.
Now it is neither of the two.
GODLY THOUGHT IN THE MIND is diving either in an endless ocean or a
limitless barren expanse, and is still engaged in collecting mother of pearls
ultimately.

THOUGHT seems to be inclined towards laya avastha or total absorption.

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 Who is attaining Layavastha ?
Answer : THOUGHT

Intellect is becoming acute day by day.

Condition remains peaceful and some density is felt in this peace.
But notwithstanding this peace there is restlessness and uneasiness.
O God! When will this uneasiness end?
One thing worth mentioning is this, that formerly I did not deem myself to
be a fakir and in case I did so there would have been pure artificiality and
hypocrisy. Now in the current month a condition has come into being of
its own accord which tends to give the feeling of this humble self being a
fakir.

5 November 1929:
At 10 A.M. I was going to the court on an ekka.
On the way a powerful thought of 'I am the Guru' came into being and I
felt that I was the Master of the whole universe, and that the entire world
was running to my orders.

I have described this condition in my letter which you have perused.

God is the only Master. This is a universal truth.

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Self is all pervading in man just as it is in the whole universe – taking
the universe in a collective sense.

Self (Ultimate or Master) is all pervading

 In man and
 In the whole universe.

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, et cetera,
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.
Page59
 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.”
(Babuji, Efficacy of Raja Yoga )

Page60
Page61
Your future is creatable.
Create it as you want it.

Page62
 HOW TO CREATE YOUR FUTURE LIFE SITUATIONS ?
Always in life you have three choices
to create your future life situations :

1. Your own thought of I AM MASTER.

(Constant Remembrance of Master)

2. Your uncontrolled thoughts.

(your impressions – your past thoughts)

3. Accepting others thoughts & thoughts of world as Your

thoughts.
(95% of our thinking pertain to Others thoughts or Worldly thoughts only)
Page63
Page64
Page65
Page66
Page67
Page68
Page69
 PREDICTING THE FUTURE
(Babuji vol.3)

I predicted some things during my boyhood and they came true.

For the interest of the readers, I tell how a man can predict the things to
come after hundreds of years.

In the left part of the head there is a super-conscious state which gives
answers to every question.

I had discussed this in my book Efficacy of Raja Yoga in the Light of Sahaj
Marg.

Anyone who thinks about coming events DIRECTING HIS THOUGHTS TO

THAT SPOT will 'know'.

The thinking should be without any pressure of the will, and in a natural
way. If he applies pressure the effort becomes unnatural, and the result is
grossness. This
method should be adopted very calmly. Piety is also needed for this
method.

(Efficacy of Raja Yoga in the Light of Sahaj Marg.)

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. I.
Page70
The first part of the circle marked ‘U’ is brighter than the other marked ‘L’.
There are three points, one above, the other below, and the third
somewhere between the two.

The upper point is denoted as ‘A’ and the lower one as ‘B’ in diagram No.
II. You will find different seeds and vrittis whirling there.

Between ‘A’ and ‘B’ there is a point which, if pressed, you can have
communication with the liberated souls of the Brighter World after some
practice of Raja Yoga.

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.

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.

The abhyasis under our system of Sahaj Marg 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.

The upper region marked as ‘U’ is the first point of the heart and the lower
region denoted by ‘L’ is the second part of the heart.

The upper one is the landing point of the great rishis.

They come in this state after a good deal of penance and sacrifice.
Page71
The thing is not open to everybody, although so near, but only to him who
really deserves it.

The lower region is generally the place of common folk. Super-

consciousness of the inferior type abides in the region marked ‘U’.

You begin to become conscious of many godly things when you reside in
this region. The man always intoxicated with worldly things cannot reach
even this state of super-consciousness of the inferior type.

If you enter the upper region, cleaning the points ‘A’ and ‘B’, you make
yourself deserving for reaching the other sort of super-conscious state
which lies in this region of heart.

One who thoroughly cleans the point ‘B’ receives, then, the happy tidings of
his entry into that sort of super-conscious state I am going to deal with
hereafter.

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 straightway downwards up to three fingers width.
This is the position of the point ‘A’.
Now you proceed two fingers width straightway 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.

Our super-consciousness travels in this region, till we come to the point of

the superior type of super-consciousness, as we call it. This is shown in
diagram No. III.
Page72
In the heart the upper region lies on the right side whereas here in this part
it lies on the left side and the lower region is on the right.

Here, ‘A1’ and ‘B1’ are the points akin to those (i.e., ‘A’ and ‘B’) in the heart.
In the portion called ‘D1’ there is superior sort of super-consciousness.

The only difference is that the ideas creeping in at ‘A1’ are finer.
It is left to the abhyasi to purify the point ‘B1‘ so that finer things may begin
to reign.

You get purified to the same extent in this portion as you purify the points
‘A’ and ‘B’ of the heart.

The people generally proceed with the right side, called the lower region,
because they have not purified the heart so much as to enable them to
enter this portion in brighter state.

They want to enter with all the things they possess.

Thus they try to attempt an impossibility by trying to proceed with the left
side. It depends much upon the worthy Master or the guide to lead his
disciple on to the right (correct) side with his things or belongings cast
asunder.

Here the cosmos begins, which is a part of this big circle of heart. Here
people often feel the light being displayed in heavy showers. But this is not
our goal. We must tear it off before we cross this big circle of heart.

Similarly we now come to the other part of the region, called ‘D2’, the upper
one. The right side is the lower region as shown in diagram No. IV.

Here we find the super-fine state of super-consciousness. It all depends

upon the point ‘B’ of the heart which, if purified to the core, will land you at
the point ‘A2’, which lies in the region ‘D2’.

A little beneath the super-fine state of super-consciousness (i.e., behind the

skull) where the region of mind begins there are again two parts having the
same points, but they are passed over easily to reach the point which I
shall show by a diagram later on.
Page73
I have discussed enough the Heart Region, though only in outline. I shall
now deal with the finer stages that we come across during our march
onwards.

After crossing the Mind Region there comes the Central Region.
Super-consciousness of the finest type comes in this region.
The theory of invertendo comes in again—as explained in Commentary on
the Ten Maxims of Sahaj Marg.

What we find on the right side of the heart, we find on the right side of this
region too. ‘D3’ is the last stage of super-consciousness where every stage
is gone—Zero—Nothingness. It is the super-finest state of super-
consciousness.

This kind of super-consciousness is reserved for the Incarnation of Deity.

The state is sometimes, though under very rare and exceptional
circumstances, bestowed upon some special personality too, who generally
comes for the change of the world.

His position comes next to Incarnation of Deity.

He practically enjoys the same position as regards the working of Nature.

Page74
 SAMADHI
Meditation implies a sense of thinking over and over again.
At the initial steps it may be with breaks and interruptions, but after
some time it forms a connected link of unconscious THOUGHT in the
SUBCONSCIOUS MIND. That is the true form of meditation.

With this view we must only take up meditation without the least effort to
concentrate, and go on with it in the simplest way, avoiding all physical and
mental strain.

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 practicing 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.

CONSCIOUS MIND & SUB-CONSCIOUS MIND

 The flow of ideas is due to the activities of our CONSCIOUS MIND

which is never at rest.

 Meditation is with our SUBCONSCIOUS MIND.

Page75
  In meditation we are busy 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.

I have already stated that Divinity alone can change a man.

How should we connect to Divinity?

1. The first and foremost method is for someone who has the capacity
of transmitting the divine essence (pranahuti).
One should go to such a man who can change him by this
transmission.

2. The other method is that we take an idea or a THOUGHT in the

SUBCONSCIOUS MIND, which is linked with Divinity, and
transform it into Yoga.

We should make such a deep THOUGHT in our SUBCONSCIOUS

MIND that no other idea has a place there. This is the method for all
sincere seekers to follow.

So what should be the aim for an abhyasi?

A thorough attachment to Reality, doing all the worldly work
Page76

simultaneously.
We cultivate these things by constant remembrance, as I have mentioned
in Reality at Dawn. When it reaches the SUBCONSCIOUS MIND, all along
we are in touch with the Divine power, even unconsciously.

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 practicing 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.

Suppose we want to dive in the water in the state of SAMADHI, the

unevenness of 'dhi' will not give you full diving.

I give the meaning of SAMADHI in my own way; I can say 'SAMADHI'.

'Sam' means the state of balance; 'adhi' means what was in the beginning.

That means the condition which was in the beginning; i.e., when we came
here for the first time.
Page77
Now to utilise it, we should stick the word 'adhi' to the 'sam', that means
that we have made this factor also beneficial to our approach so 'adhi'
becomes the instrument for going to the state of 'sam'.

Now I relate my own experience. "It is the state where a man feels
awakening in the benumbed state." This benumbed state remains
behind the curtain, and work goes on all right.
In other words, IT is sense in the senseless state.
A man having this state can do the best work in the field of God and in his
own field — the world.

Now I relate my own experience.

"It is the state where a man feels awakening in the benumbed state."
This benumbed state remains behind the curtain, and work goes on all
right. In other words, IT is sense in the senseless state.

A man having this state can do the best work in the field of God and in his
own field — the world.

This state which, in my opinion, the angels crave for, only falls to the
share of a human being.

What is above it, the word 'silence' can only describe; and there is
something after it for which, if I use the word 'silence', it will be blasphemy
to the Real Substance.

Page78
Jerks and dozing are the signs of SAMADHI.
Different colours that are sometimes noticed by abhyasis are due to the
effect of different chakras.

When love takes seat in the SUBCONSCIOUS MIND, the eye witnesses it
through the medium of tears.

Please try to develop constant remembrance.

The best way to do that is to REMAIN MOSTLY IN HIS THOUGHT, just
like a man who inwardly feels anxious all through about the illness of some
of his dear ones.

There are three forms of SAMADHI or the stages of concentration.

The FIRST of these is wherein a man feels lost or drowned.

His senses, feelings and emotions are temporarily suspended in a way that
they seem apparently dead for the time being. He resembles a man in a
dead slumber, unconscious of everything.

The SECOND form is, in which a man though deeply concentrated on a

point, does not feel actually drowned in it. It may be described as a state of
CONSCIOUSNESS within an unconscious state. Apparently he is not
conscious of anything but still CONSCIOUSNESS is present within, though
only in a shadowy form.

A man walks along a road thinking deeply over some problem. He is so

absorbed in it that he is unconscious of anything else nor does he see
anything in the way, nor hear the sounds of voices near about. He goes on
in an unconscious state of mind. But still he does not collide with a tree by
the roadside, nor is he knocked down by a car coming that way.
Page79
In this state of UNCONSCIOUSNESS he unknowingly attends to these
necessities and acts as occasion demands. He has no CONSCIOUSNESS
of the actions. It is CONSCIOUSNESS in an unconscious state. In this
state of mind the CONSCIOUSNESS of other things appears to be in a
sleeping state and creates little impression.

The THIRD form is the SAHAJ SAMADHI.

This is the finest type of concentration.
In this state a man is busy with his work, his mind being absorbed in it, but
in the innermost core of his heart he is still settled on the real thing.

With his CONSCIOUS MIND he is busy with the external work while at the
same time his SUBCONSCIOUS MIND is busy with divine THOUGHTS.

He is all the while in a state of SAMADHI although apparently he is busy

with worldly work.

This is the highest form of SAMADHI and little remains to be done after a
man has entered this state permanently.

CONSCIOUS MIND → Busy with the External Work.

SUBCONSCIOUS → Busy with Divine THOUGHTS.

MIND

You asked me about nirvikalpa SAMADHI. It is of course a yogic

attainment, but it will not solve your problem. It can bring you to a state of
salvation but liberation is something else, as given in Reality at Dawn.

When you become extremely subtle (sookshma), akin to God, then only
can you think yourself fit for liberation. We strive for that in our abhyas.
Page80
Suppose you attain nirvikalpa SAMADHI, even then Kalpana remains
(Kalpana = imagination) in some form or the other.

Besides, the state of inertness acquired cannot continue constantly, as we

have to attend to our duties too.

But suppose we do not mind them, even then the preservation of the body
(one of our sacred duties) still remains; and it is indispensable TOOL for
the attainment of perfection.

If the same condition prevails constantly, we cannot evidently be mindful of

it.

Nirvikalpa SAMADHI is also a yogic attainment, but it will not solve the
problem.

The real state of SAMADHI is that in which we remain attached with

Reality, pure and simple every moment—no matter how busy one may
be all the time with worldly work and duties.

It is known as sahaj SAMADHI—one of the highest achievements, and the

very basis of nirvana.

Its merits cannot be described in words, but can be realized by one who
abides in it.

It is not so easy as its name denotes. It was highly spoken of by Saint

Kabir, and it is the thing worth gaining.
Page81
 PRATYAHARA DHARANA DHYANA SAMADHI
The indriyas, the Fixing the mind on the Limited to one spot, When no basis is
organs of the senses, inner master of the making that spot the necessary, when the
are acting outwards heart is called base, a particular kind whole of the mind has
and coming in contact Dharana. of mental waves rise; become one wave,
with external objects. these are not one-formedness, it is
Bereft of all help from swallowed up by other called SAMADHI.
Bringing them under places and centres, kinds of waves, but by
the control of the WILL only the meaning of degrees become Twelve Dhyanas will
is called Pratyahara the THOUGHT is prominent, while all be a SAMADHI.
or gathering towards present. the others recede and
oneself. finally disappear.
If the mind can be
fixed on the heart for Next the multiplicity of (cultivation of single
twelve seconds, it is these waves gives THOUGHT speed-ups
Dharana. place to unity and one to SAMADHI)
wave only is left in the
mind.

This is Dhyana.

Twelve Dharanas will

be a Dhyana.
12x12=144 seconds 144x12=1728
12 seconds = 2 min 24 seconds seconds
= 28 min 48 seconds
~ 29 minutes

When the mind has been trained to remain fixed on a certain internal or
external location, there comes to it the power of flowing in an unbroken
current, towards that point. This state is called Dhyana.

When one has so intensified the power of Dhyana as to be able to reject

the external part of perception and remain meditating only on the internal
part, the meaning, that state is called SAMADHI.
Page82
Human mind works in two planes.

1. First is the conscious plane, in which all work is always accompanied

with the feeling of egoism.

2. Next comes the unconscious plane, where all work is

unaccompanied by the feeling of egoism.

That part of mind-work which is unaccompanied with the feeling of egoism

is unconscious work, and that part which is accompanied with the feeling of
egoism is conscious work. In the animals this unconscious work is called
instinct.

Super-consciousness Higher plane No Egoism

Consciousness Middle plane Egoism
Sub-consciousness Lower plane No Egoism

But it does not end here.

There is a still higher plane upon which the mind can work.
It can go beyond CONSCIOUSNESS.
Just as, unconscious work is beneath CONSCIOUSNESS, so there is
another work which is above CONSCIOUSNESS and which also is not
accompanied with the feeling of egoism. The feeling of egoism is only
on the middle plane.

When the mind is above or below that line, there is no feeling of “ I ”, and
yet the mind works. When the mind goes beyond this line of self-
consciousness, it is called SAMADHI, or SUPERCONSCIOUSNESS.

All the different steps in Raja Yoga are intended to bring us scientifically to
the superconscious state, or SAMADHI. Page83
If the mind can be fixed on the centre in the heart for twelve seconds (12) it
will be a Dharana.

Twelve such Dharana (12 x 12 = 144 seconds) will be Dhyana.

Twelve such dhyanas (12 x 144 = 1728 seconds) will be a Samadhi.

If this Samadhi is maintained for 12 times that period, if will lead to the
highest absorption of Nirvikalpa Samadhi ( 144 x 144 = 20736 seconds).

Dharana 12 seconds 12 seconds

Dhyana 12 x 12 seconds 2m 24 sec

144 sec
Samadhi 144 x 12 sec 29m 20 sec
1728 seconds

Nirvikapla Samadhi 144 x 12 x 12 sec 5 hr 45 min 36 sec

20736 seconds

Sahaj Samadhi 24 x 60 x 60 x 7 24 x 7 days

= 604800 sec

Page84
 Go into samadhi everyday.
When the mind has been trained to remain fixed on the heart , there comes
to it the power of flowing in an unbroken current, towards that point. This
state is called Dhyana.

When one has so intensified the power of Dhyana as to be able to reject

all other thoughts except the goal and remain meditating only on the
goal in the heart, that state is called SAMADHI.

Dharana → 12 seconds

Dhyana → 2 minutes 24 seconds

Samadhi → 29 minutes 20 seconds

Nirvikapla → 5 hours 45 minutes

Samadhi 36 seconds

Sahaj → 24 x 7 days
Samadhi 1 week Page85
Page86
 SANKALPA
Conscience is made of
 manas or mind,
 buddhi or intellect,
 chitta or CONSCIOUSNESS, and
 ahamkar or egoism.

Unless all these are purified and come into balance, conscience cannot
give the True Voice.

So purity is needed in all the faculties of the mind.

People may try to do research work on this.
I am telling you something very good.

Suppose you are thinking something out for a solution and you know a
little, but correct, at that time.

Keep that idea in the SUB-CONSCIOUS MIND and the problem will get
solved.

You can have the verification after solving it.

Meditate at the point where the True Picture of Reality is seen and your
heart will be thoroughly satisfied.

I should have completed this work by 11 a.m., but you see it is only 10:40
a.m. and the work is already completed. I tell you, you cannot find such a
simple and effective system anywhere.

Even the time can be stipulated for work to be completed.

All that is necessary is a firm and unfailing will.
Page87
Make the THOUGHT that a particular work shall be completed by a
particular time, and it will be completed.

MAKE SANKALPA AND ACCOMPLISH THE TASKS.

I remember an occasion when I had been given some work.

I fixed the time for the work to be completed as six o'clock, and found that
the work was completed at that time. As I told you, an unfailing will is
necessary.

Even during sleep the work is going on.

It has to go on, otherwise where is the time for work?

Before going to sleep just make the suggestion that by such-and-such a

time the work shall be over, and it will be so.
The will must be made to work even when we are sleeping.
It is a pity that no one tries and sees for himself.
After all, the Master gives the power necessary and it is for us to use it.
It is so simple that I wonder at its simplicity.

It is all my Master's grace.

25 March 1946:

Revered Lalaji told me that if any unwanted thing in human nature is to be

removed, a THOUGHT should be formed that IT IS ALREADY REMOVED,
(SANKALPA) and added that this is a panacea for all evils.
Page88
 Some thoughts on THOUGHTS

How do thoughts develop?

First of all there is vibration and when this vibration touches the mind,
thoughts begin to develop and rise. Just as a baby rests in the womb,
thoughts rest in vibration.

Depending upon the circumstances they begin to expand and create their
own environment. When we give undue attention to thoughts, then they
become strong and forceful.

Our mind has descended from the original mind, the Divine Mind, and it has
come out of it. Because of this there is the original divinity certainly present
in it. Because, it is associated with the divine mind, it will not permit any
dirt or uncleanliness to be taken into itself and keeps throwing them off.
That which is thus thrown out comes to our experience as thoughts arising
in us.

Action is always preceded by thought. Before anything can be done, the

thought about it arises in the mind, and then the action follows.
The FIRST THOUGHT is not a mental projection. After that the mind
colours it and changes it in various ways basing on the first real thought.
The power of the mind, THOUGHT POWER, is the highest power, the most
potent power available to man. It works in both ways – Negative and
Positive.

We have to learn to use this potent power in a right way. That’s why
Meditation is necessary.

Thought creates activity, activity creates the grossness, that grossness

enforces the tendency and the activity is repeated because it is lined with
that thing.

It is we, who spoil the world by our bad thoughts and wrong actions.
Page89
Every thought leaves its impression on the atmosphere. We can see the
difference if we go to a slaughter house and go to a church or temple. The
difference is in the thoughts in the two places.

Our duty is to leave the world a better place than we found it when we
came into it. Then we are co-operating with Nature. Now, we are going
against the Nature and so there is destruction.

The mind is like the pendulum of a clock. The proper method to control the
activities of the mind is to fix it on ONE SACRED THOUGHT.

The kingly thing in us is THOUGHT which ultimately develops, steering us

to our goal. With this power or force we establish a link with God.

1 2 3

KING IN THE THOUGHT ultimately With THOUGHT FORCE

BODY IS develops, steering us to we establish a link with
THOUGHT our goal. God.

Page90
The motion or Stir of some power from beneath the Centre brought the
present world into existence. That STIRRING THOUGHT is called upadan
karan or kshobh.

Think of ONE THING and ONE ALONE – the super human nature called
Master.

ONE THOUGHT arising out of the Centre created so big a universe. ( See
how powerful one single thought is )

ONE THOUGHT arising out of the Centre created this big universe.

It is very essential for everyone to FIX HIS THOUGHT, at the very outset,
upon the goal which he has to attain, so that his THOUGHT and WILL may
pave his way up to it.

All the powers residing in the Absolute are present in man because his
THOUGHT FORCE comprised all the particles that were present at the
Page91

time of the main stir.

Fix your THOUGHT on the final goal. While taking food we fix our thought
upon the ultimate which we have finally to attain, in order to take in its
effect too, and increase our purity all the more.

We get power from our thought. It happens only when we create perfect
harmony between things of our making and those of the Divine.

Join your own thought to the real state in such a way that there be no
words in it but only a suggestion to express his purpose.

When the THOUGHT OF CREATION got enlivened in the Base, it was

perfectly free from everything. It proceeded on and due to the effect of
motion, got transformed into power. As a general rule a thought when it
becomes deep brings into effect something like a pause, which has a
tremendous force. [ thought of creation = ekoham bahusyam ]
Page92
Have the Divine within your perception (in thought), always.

There is no remedy for overcoming the miseries except devoting ourselves

towards Godly thought of the purest nature.

Try to remain in the Godly thought as long as you can.

Think of God only, wherever you are and whatever may be the worldly
condition.

What is that which underlies thought? No thought is there.

There are only vibrations, which serve as the base for thought.

None can live without thoughts.

We cannot be completely devoid of thoughts.
The worldly and useless thoughts will be replaced by divine thoughts.
That is all.
Page93

Total thoughtlessness amounts to total balance.

Then, the existence will be extinct, resulting in dissolution.
That is the reason why thoughtlessness is not possible.

Get rid of all superstitions and catch hold of the ONLY ONE, that is God.

If your heart is occupied in Godly Thoughts all the while, there will be no
room left for undesirable things, and you will automatically drift to
resignation and surrender.

The occasional feelings of agitation, etc.. will disappear when you are
absorbed more and more in sacred thoughts, with an unbroken chain.

Develop the habit of remaining absorbed in divine thoughts all the while.

The goal is within you, but your thoughts are travelling at a long distance
from the goal.
Page94
Remain mostly in pious thoughts of eternity.

Saints are not perturbed with different musings, and if thoughts come, they
can remove them instantly and can remain for any length of time without
the presence of thoughts.

In other words, they have command over the musings and are not their
slaves. What happens, generally is that these thoughts are replaced by
divine thoughts.

Proceed with the thought of the Divine Master.

A fool makes only a single channel. A single thought. Really speaking, the
fool is wise.

You should try to be in DIVINE THOUGHT every moment.

Page95
By His grace I remained absorbed all the while in the sacred thought of
the Master.

I was always in thought of my Master.

Proceed with some definite object in view, connecting yourself with the
Divine thought.

Charity performed with pious thought (feeling) removes the dirt from our
mind and brings about purity.

In order to attain spiritual progress we must keep the goal before our vision.

When the primordial stir (kshobh) descended, it was identified as original

mind. Further down it became human mind.
It is this mind alone that is the means of Realisation of God.
Page96
Anxieties remain at the surface. When one ponders them they become
aggravated because the power is there. If such a thing strikes, take out
that thought from the mind with natural force.

If Anxiety strikes, take out that thought from the mind with natural
force.

TAKE OUT THAT THOUGHT FROM THE MIND

ALL ARE THOUGHTS ONLY

 Anxiety is a thought.
 Worry is a misdirected thought.
 Anger is a powerful fire thought.
 Sex idea is a powerful emotional thought.
Page97
Instead of worrying over the circumstances which are often beyond our
control, it is better to apply your effort for the mending of your grosser self.

Instead of worrying over the circumstances which are often beyond your
control, it is better to apply your effort for the single thought of Master
( Constant Remembrance - I AM MASTER).

Experience of the Ultimate begins when every other experience dies out.

LIFE IS FOR VARIOUS EXPERIENCES AND THE FINAL

EXPERIENCE IS “ I AM MASTER”.

Lalaji : There is an increase in dryness in his brain. Milk will be good for
him (BMML).

Babuji : Under the present circumstances, he cannot take butter and milk.

Lalaji: You can remove IT (dryness in BMML’s brain) through YOUR

THOUGHT also.

YOU CAN CHANGE ANY STATE OF MIND WITH YOUR THOUGHTS.

Ex : You can remove dryness in brain through YOUR THOUGHT also.
Page98
The source of thoughts is this point (pointing to the forehead between the
eyebrows), which is called Trikuti, two-petalled lotus, Agna Chakra, point of
firm determination or Saweda point.

Source of thoughts is Trikuti,

two-petalled lotus, Agna Chakra.

Lalaji : “People have become puzzling. First of all, they will have to take up
a SINGLE THOUGHT – THAT OF THE MASTER. They have to be
warned not to entertain the thought of any other person.
Page99
You too have to help them in this regard. Strengthening the thought will
be your responsibility.

If anybody is against it, tell him to find some other home.

This is the basis of the organisation.
All of these people will have direct connection with you.

[page 83 whispers from brighter world 1944 ]

First of all, they have to take up a SINGLE

THOUGHT OF THE MASTER.

They have to be warned not to entertain

the thought of any other person.

If anybody is against it, tell him to find

some other home.

This is the basis of the SRCM organisation.

Page100
Page101
If the mind turns towards something bad, immediately form a good thought,
in order to restore the balance. Pray for the welfare of al those who are
connected to you so that even if some bad thought about them arises, the
earlie thought may remain superior to it.

“I am telling you one thing more: whichever stage you reach, you try to see
my grandeur alone. The result is that you imbibe the whole effect of that
stage and condition. Because of this, your journey at whatever place or
point you reach has been perfect. I did not find this capacity in anyone
else.

Even now, you are trying to merge into every nerve and fibre of my being,
and have already merged sufficiently. You do not have even an idea of
anyone other than myself. The resonance of your thought is all the time
there in my heart and I am remembering you.

Lalaji :
You do not have even an idea of anyone
other than myself.

The resonance of your thought is all the

time there in my heart and
I am remembering you.
Page102
Hold on to one, and hold on firmly.
So long as thoughts remain scattered, nothing can be achieved.
The purpose of training is to withdraw thoughts from all sides, and orient
them in one direction, in such a way that all the power that direction starts
to flow into the aspirant, who is linked thus to the Source.

Hold on to one, and hold on firmly.

So long as thoughts remain scattered, nothing
can be achieved.
The purpose of training is to withdraw thoughts from all sides, and orient
them in one direction, in such a way that all the power that direction starts
to flow into the aspirant, who is linked thus to the Source.

Page103
Page104
 YOUR FIRST COVERING IS THOUGHT

What is the causal body ?

It is the base of the other bodies, in fact it is just notional.
It is a body made up of ideas, thoughts.

Notional = existing as an idea rather than as something real; theoretical, speculative, imaginary
Notion = idea, conceptual

The training under Sahaj Marg starts from karan sharir (causal body) where
the impressions are in seedling form.

Karan sharir (causal body) where the impressions are in seedling form.

Every action of a person creates an imprint on the brain which is in touch

with the causal body. When the soul migrates from one body to another,
this material goes with it. If one has not done any good deeds in the
present life, the imprints of the previous life (birth) will give rise to bhog on
getting an atmosphere congenial to it.

Impressions were created, and this series of cause and effect went on
successively. We do not know how many causal bodies we have formed.
The material cause is also there, from which this series commenced.

Thus, it is THAT ORIGINAL THOUGHT which became the cause of

creation and manifestation of gross forms.
Page105
Incarnate man is encased in a physical body of inert matter,
which is animated by a subtle inner astral body of life energy and sensory
powers; and both his astral and his physical body have evolved from a
causal body of consciousness, which is the fine covering that gives
individual existence and form to the soul.

CAUSAL BODY OF CONSCIOUSNESS

CAUSAL BODY = FINE COVERING = GIVES INDIVIDUAL EXISTENCE

AND PARTICULAR SHAPE (FORM-BODY) TO THE SELF.

Causal body  Subtle body  Physical body

1. Physical body is made principally of flesh.

2. Subtle body is made up of Prana, Mind, Karmendriyas and

Jnanendriyas.

3. Causal body is made specifically of consciousness, ideas

(thoughts).

Fine bliss sheath (anandamaya kosha)

is the causal-body covering of his soul.

The ideational or causal body contains the seed thoughts of man’s physical
and subtle bodies.

The causal body consists of twenty four (24) creative divine thoughts
corresponding to the combined twenty four elements of the physical and
Page106

subtle bodies.
 Causal Body (24 ideas)  Subtle
body (19) + Physical Body (5)

24 = 19 + 5

The causal body is the cause of the other two soul encasements, consists
of twenty four ideas (24) or thought-forces.

From Causal body is formed the subtle body of nineteen (19) elements
and the physical body of five (5) gross elements.

Causal body (24 thoughts)

Astral body (19) + Physical body (5)

The nineteen (19) elements of the subtle body are :

1. Chitta
2. Mind
3. Intellect
4. Ego
5. Five instruments of Knowledge
6. Five instruments of Action
7. Five instruments of Prana.
Page107
Page108
Page109
 FIRST COVERING

VOL.1 BABUJI

Before the time of creation the only thing in existence was the root cause
and the whole universe as we see it today was merged in it in the most
subtle form, everything losing its individual identity. Now, the centre, like
the tiny seed of the tree, included within itself the whole of the universe in
the most subtle form. It was thus the extremely abridged form of the same
expanded manifestation as we see today. Thus the centre, the latent
motions and the entire creation in the most subtle form all combined
together as one unit, led to be the cause of creation when time came. At
the time of creation everything began to assume a form of existence. Man
also assumed his individual existence.

The consciousness of individuality was the FIRST COVERING in the

composition of the man.

Further additions continued one after the other. Egoism began to develop
and ultimately assumed a grosser form. The working of mind, senses and
faculties began to contribute their share towards grossness. Actions of the
body and mind led to the formation of samskaras. Finally, now the man
exists in the grossest form, consisting of the outer gross body and inner
finer bodies and coverings. Now, from this outer solid state of existence we
march right towards the centre passing through finer states one after the
other. From gross body we come to the mind body and then to the causal
body growing finer or more subtle at every step and proceed on further,
dealing with other coverings.

Page110
The fire of the Divine which has been burning since the beginning of time has
not yet cooled down. When the time of creation came the latent thought came
into action and the subtlest particles got heated up.

Thus the PRELIMINARY COVERING set in from the very first day.

By the effect of continuous heating, the particles began to come into motion.
Its intensity went on increasing adding veils after veils to it. Grossness began
to develop by the effect of the growing intensity of the vibrations. The action of
every particle started and went on multiplying till the Reality was completely
wrapped up within, like a silkworm in the cocoon. In other words only the
white shell of the egg remained open to view while the reality within was lost
to sight. Co-relationship began to spring up. Now one who was more closely
attached to it, received more of it for his share.

The heat which existed on the first day manifested itself in man, and gradually
it went on developing assuming the form of organic growth. Every particle got
affected thereby, absorbing its due share of it. A material tinge was thus
introduced into it and it remained subject to the influence of that which it was
part of. The bigger layer previously formed by the heat maintained its
connection with it. Now the influence caused on the greater thing will naturally
be reflected on the smaller thing which will get affected thereby in proportion
to its magnitude.
Page111
 IDENTITY

‘Identity’ is like a fine idea which subsequently develops into

THOUGHT. It is very difficult to convey its exact sense. One may however
take it to mean as that which brings into our cognizance the consciousness
of the origin, or, as a bit grosser form of the original consciousness, or, in
other words, as REALITY GARBED IN A SOMEWHAT GROSSER
COVERING.

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 background.

The same THOUGHT descended down into man and became part and
parcel of his being.

If we can properly utilise this (thought) power within us the mystery is

solved.

If we can properly utilise this (thought) power

within us the mystery is solved. Page112
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, Realization 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 realize the Subtlest Being.

There should be one method, one Master and one God.

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.

Page113
Our craving now brings us to this eighth knot. The entire scene is now
changed. The conditions which had been experienced at the seventh knot
come to view now in a more subtle form. Here the abhyasi feels that the
world is like a dream or the playground of Nature. Sense of dissociation or
unattachment—vairagya—becomes very strong.

Beyond it, even vairagya, as it is, has no access, for it changes its form and
then alone it can be taken as fully matured. Everything here seems to be
very light.

THOUGHT LOSES ITS WEIGHT and the abhyasi begins enjoying peace
and settledness. This blissful state of peace is in due course transformed
into Reality.

But dear brethren, a real seeker is he who all along with his state of
tranquillity, feels a restless craving for the realization of the Ultimate.

It is in fact the very thing which removes thorns and thistles from our path
and facilitates our march onwards.

If the abhyasi begins to feel himself lighter and lighter, it means he is

progressing, because in that case he is going into the state that God is in.
Light means the loss of the weight of one’s own thoughts.

Thus the real Light refers only to the real substance, or more appropriately,
substanceless substance.

Light means the loss of weight of one’s own thoughts.

Page114
A person becomes free from maya in the fifth circle. The stages of ego
start after this, and as a person continues to cross the circles more is
added to his condition of liberation. The final condition of ego is to be
found at the eleventh ring. As the condition of maya ends at the fifth ring,
so the condition of ego comes to its pure form at the eleventh circle.

After this, there is neither maya nor ego, but after the eleventh ring of ego
there comes another state which can be described as personal identity.

This personal identity has seven rings.

Then comes the finer form and then that identity remains as identity
in pure form. It can be said that he is free from ego.

Now swimming is there, which can be done only in this lifetime.

What is concealed herein, no words can describe.

After this, there is neither maya nor ego, but after the eleventh ring of ego
there comes another state which can be described as personal identity.

This personal identity has seven rings.

Then comes the finer form and then that identity remains as identity
in pure form.

It can be said that he is free from ego.

Page115
Now swimming is there, which can be done only in this lifetime.
What is concealed herein, no words can describe.

After crossing the seven rings of light of the Central Region,

ONE ENTERS THE VAST AND LIMITLESS EXPANSE, THE INFINITE,
AND STARTS SWIMMING IN IT.

Here the guru’s assistance is still needed, since even the subtlest force of
the swimmer in the act of his heavy swimming sets up waves of energy that
erect a barrier against progress.

Only the experienced, capable and watchful guru helps in settling the
waves and teaching the swimmer the art of light swimming which is almost
akin to floating but still is not floating which type of swimming does not set
up opposing waves.

The guru also helps to keep the swimmer from slipping into enjoyment of
the state of light-swimming which will impede further progress, and takes
him on the further journey.

So in this way, by crossing these sixteen circles, we are free from the
bonds of maya and ego, and have stepped into the Divine Circle, which I
have called the Central Region.
Page116
 Central Region = Divine Circle

Here, there is neither maya nor ego.

Only an extremely subtle feeling of ego prevails which I have named
‘IDENTITY’.

An extremely subtle feeling of ego = Identity = Light

At the time of total dissolution, every soul will reach the Source.
But as we want to enter into that state in this very birth, we start functioning
forthwith to reach the Source.

The process of the creation of souls has not come to an end.

New sparks are coming from the fire and also sparks from the sparks.

Every soul has its own identity and each soul continues to
transmigrate till liberated.

As regards ‘Identity’ I may say that it can better be presumed to be

something like a fine idea which subsequently develops into thought. .

Every embodied soul must have an identity which, at higher levels, is finer
and subtler. The subtler the identity, the more powerful shall the person be
Page117

in life.
Some are of the opinion that avatars do not have an identity. I do not agree
with them since if they had no identity they could not have worked bodily for
the accomplishment of the task allotted to them. For their work they stand
in need of a physical body which admits growth and development, so the
‘identity’ is absolutely essential for them as it is for anyone else.

Identity creates physical body, which admits growth and

development.

Identity remains in existence till the time of mahapralaya when it loses its
individuality or identity and merges into one common identity which later
serves as the cause of the next creation. Thus it is the individuality that
ends and not the Identity. It is so because of the dormant action at the
Root or the Centre where the difference between ‘being’ and ‘non-being’ is
but nominal.

Page118
 EVERY THOUGHT HAS TWO STATES –
POSITIVE AND NEGATIVE

It is wonderful to find that everything in Nature is round, so as to form a

circuit for the flow of power.

The POSITIVE FORCE revolves alongside the NEGATIVE in order to

effect generative growth through the medium of heat caused by the action,
in accordance with the divine will.

The creation thus came into being and the heat caused by motion
became the base for the formation of forms and shapes.

It exists in us too and is the basis of the whole structure.

If some how we bring this heat to a state of moderation,
it becomes almost identical with the original current.

As a matter of fact the heat or fire is to be cooled down so that its creative
effects may be removed.

Page119
Really speaking any sort of undue attachment — POSITIVE or NEGATIVE
— is a poison for spirituality.

If a disciple does not fix his thought upon the Non-POSITIVE and Non-
NEGATIVE conception of the Guru, he can never achieve the final goal.

MASTER IS BEYOND DUALITIES.

When we are highly advanced in spirituality, we enter into the new restful
state, the state which we cannot conceive of, because the idea of rest is
there; and when the idea of rest comes into the mind we begin to
remember cot and pillow and it becomes almost artificial.

Artificiality can only be lost when we are free from both the NEGATIVE and
POSITIVE IDEAS.

In the NEGATIVE you lose something,

in the POSITIVE you gain something.

So when losing and gaining are there, you are in tune with Maya.
Page120
Negative and Positive, Bad and Good, Loosing
and Gaining, Sorrow and happiness, etc…. all
dualities are MAYA.

1 November 1944:

Lalaji: "There are two principles in Nature.

One is POSITIVE and the other is NEGATIVE.
Exclusion and elimination are called NEGATIVE principles.
When the matter develops, it is removed by this power.

Making up the deficiency is called POSITIVE principle.

The same principles are being adopted from the beginning of this creation.

Whatever deficiency is there, it is made up through the devotees.

And whenever there is excess of anything, it is brought to a balance by
them only.

Nature has no hands and feet. It is a machine which is always in

movement.

You are the person who can weaken and strengthen this machine of
Nature.

When the machine of Nature is fully strong, it is designated in terms of

'good time'. To the extent it is weak, it is called 'the time of degeneration'.

Satyayuga, treta, dwapara and kaliyuga— all these are portrayed according
to this only.

At present the machine is becoming loose. Its parts have become weak.
So, nature is turning its attention towards this. The result is evident.
Page121

In fact, there is no secret in Nature. It is a plain and simple thing."

"Everything has two states — POSITIVE and NEGATIVE.

If the POSITIVE is there, its NEGATIVE must also be there, and vice versa.

4 February 1945:

NEGATIVE ideas should be forgotten altogether.

Fickle-mindedness is an obstacle in the way to success.

I want persons with firm mind and strong will for the work."

Page122
All is the play of His love.
Do not feel surprised if I say Love And Hatred are the same.

Love is only POSITIVE THINKING and

Hatred is NEGATIVE THINKING.

ALL ARE THOUGHTS ONLY

POSITIVE THINKING NEGATIVE THINKING
LOVE HATRED

It is very strange that people do not like to remember God who is so

merciful and kind. All His actions are greatly beneficial to us.

People think that remembering God is an unprofitable business although, I

say, it is more profitable than the biggest factory in the world.

I feel happy when the words 'universal love' come from the mouth of any
person. Generally the saints of the day preach universal love but they do
not find ways to tell you how it is acquired.

Only remove the hatred, I say, and universal love is there.

Suppose a man is a liar and he wants to get rid of this habit,

he should start speaking truth because a sort of character will be formed
with concentration at the bottom in a natural way.

If you attempt to be attentive on lie to be removed, it would indirectly make

it stronger and stronger because concentration is there by which they get
power.

So is the case with universal love. It is there like a silkworm in a cocoon.

Page123
You are correct in your idea that COLDS and OTHER DISEASES are
caused by our NEGATIVE THOUGHTS.

Well, the chief cause of heart attacks is confusion.

When does confusion come?
When your thoughts are disturbed.
Spirituality cleans it.
It is a very good tonic for the heart and the mind, and brings in the
natural order.

Although, it is not the case that any person who joins this Mission will not
have a heart attack, but spirituality helps to prevent that disease.

Simply meditate that your health will develop, and your health will begin to
develop.

Meditate that diseases are going out and they will begin to go out.
It is a very good thought.

ALL DISEASES ARE DUE TO NEGATIVE THINKING.

Page124
“A negative thought is equally powerful as a
positive thought in controlling our health, but in
the opposite direction.

The negative thinking can actually cause every

illness and disease just through thought.”
Page125
The reflection of your NEGATIVE THOUGHTS is the only thing causing
you trouble, I feel.

The question is, "How to avoid it?"

These are mostly imaginary things which must die out.

Page126
Page127
There is the idea of POSITIVE and NEGATIVE.
To move the POSITIVE, the NEGATIVE is also necessary.

So NEGATIVE IDEAS come, like anger, and they bring some change.
The POSITIVE also moves as a result, and change comes.

Suppose it is stopped, then of course progress is also stopped.

In the end, a man becomes changeless.
Then there is no change.
Even if the sky falls down on his shoulders, he will not feel it at all.

Page128
Page129
Now whatever we think or contemplate, produces vibrations within.
When these vibrations multiply, they create power which gushes out with a
sound.

The vibrations carry with them the effect of thoughts and feelings of
individuals.

So the pious effect of the pure minds in the company is likely to be

spoiled by the evil effect of impious minds.

The undesirable element must, therefore, be kept away if full advantage is

to be derived from these performances.

Such was the practice followed by Chaitanya Mahaprabhu who held

sankirtans (congregational chants) with the party consisting only of those
thoroughly known to him for goodness and piety. The performance was,
therefore, conducted behind closed doors and no outsider was allowed in.

Page130
Our belongings are a pile of samskaras (impressions) with their resultant
effects in the form of complexities and the diverse coverings which we have
gathered round the soul and which are the results of our thoughts and
actions.

The end of desires means the stopping of the formation of samskaras.

What remains now is only to undergo the effect (bhog) of the previously
formed samskaras (impressions) which are to be worked out during the
course of our life.

Nature too helps us in the work by creating field for bhog in order to remove
the impressions of our thoughts and actions from the causal body.
When these coverings melt away we begin to assume finer forms of
existence.

Page131
I find people complaining that they do not find time for worship or
meditation. But I feel, and everybody knows well, that they always get
sufficient time for their illness, worries and physical needs.

The reason is that all these things are of greater importance to them than
the Divine duties.

As a matter of fact a man can keep himself busy with divine thoughts
every moment without offering any hindrance to his worldly activities.

If one practices it so as to form his habit it becomes so easy and natural

with him that he would not like to part with it even for a moment.

I give you all a very helpful hint.

Before taking up a certain work, think of Him for a while in the sense that
He himself is doing it.

It is the simplest method and I should like you all to follow it in right earnest.

Thoughts which one makes, or has made, remain afloat in the brahmanda
mandal and transform into energy.

At times they strike a man's heart causing their impressions in accordance

with the capacity and nature of the man.

But if he remains inattentive towards them their intensity is lost, and

they become almost ineffective.

If we form the habit of paying no heed to them they will have no effect upon
us.
Page132
We go on and on through different conditions casting off our assumed
colouring, till finally we become quite colourless.

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.
Page133
Thoughts create impressions which go on growing stronger, forming
coverings. They offer a fertile ground for the mayavic effect to settle in.

The effect thus cast upon the particles of the body, being thereby focused
on the membrane, is reflected upon the centre of the brain.

This leads to the formation of samskaras which having deepened make him
easily susceptible, making his mind all the more rigidly adhere to
environment and association which tend to support his evil tendencies.

Thus he goes on from bad to worse.

At this stage, it may only be the power of the Master that can save him and
help in the transformation of his darkened inner state.
Page134
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.
Page135
Whenever we think of bad things we leave impressions of the bad
thoughts in the atmosphere.

Nature will punish for it separately.

One would get bad life or hell according to the wrong he has done.
He will be punished in hell to the extent to which he ought to be; the rest
will have to be undergone by taking a birth in this world.

Mind, which felt the action to be bad, underwent the punishment.

Its effect was bad and this was the punishment to the heart.
Society also hooted him out.
He got hell because he had spoiled the atmosphere.

The third punishment was that which the body and its associates got.

Thus, all those that helped in doing wrong got punishment.

Page136
 EXPLANATION :
Three kinds of punishments for bad or negative thinking :

Whenever we think of bad things we leave impressions of the bad

thoughts in the atmosphere. Nature will punish for it separately.

1. FIRST PUNISHMENT : One’s SOUL gets bad life or hell.

He will be punished in hell to the extent to which he ought to be;
the rest will have to be undergone by taking a birth in this world.

2. SECOND PUNISHMENT: His MIND gets punishment.

His mind becomes weak and imbalanced. This is the punishment to
the heart. Society also hoots him out.
He got hell because he had spoiled the atmosphere.

3. THIRD PUNISHMENT : is to the BODY and its associates.

Taking birth with physical deformities, physical ailments, physically
handicapped, etc…

Thus, all those that helped in doing wrong got punishment.

If, instead, man has persistent thoughts of the Beloved, it breeds ideas
of a similar nature in his heart.

Whatever he shall read or hear in that state, he will take it in the correct
sense and in a way best suited to his purpose.
Page137
Even after attaining higher levels, thoughts do arise in the mind, but
they will be feeble. Only with repeated thinking they become forceful.

For instance, suppose a storm has broken, it will pass by on its own.

But if there is a pothole, dust will gather there.

If we keep the doors and windows open, then also it will run inside.

None can live without thoughts.

In case thoughts cease to arise, it is a sort of death only. Page138
We cannot be completely devoid of thoughts.
The worldly and useless thoughts will be replaced by divine thoughts.
That is all.

Total thoughtlessness amounts to total balance.

Then, the existence will be extinct, resulting in dissolution.
That is the reason why thoughtlessness is not possible.

Page139
Page140
Page141
No mortal is free from miseries. In fact, they are our most faithful
companions, who never desert us in an hour of need.

But it is really we who make miseries miserable, by the action of our

thoughts and will.

Joy and sorrow are the two ends of a thing, or the two poles of a magnet.
As in the case of magnetic poles, opposites attract each other.

So joy attracts sorrow, and vice versa.

When this is the case, how can it be possible to ignore either?

The only solution, in my view, is to divert our attention from them, stop
giving them strength by the action of our thought and will, and let them
wither away like unwatered plants.

This can easily be achieved if we dedicate everything to the Master and

resign ourselves to His will .

Our job is to remain firm and sincere to our duty, and let the result rest with
God.

To feel resentment for what He gives or what He does not give is against
the principle of true love and devotion.

All emotions, viz., Joy-Sorrow, Pain-Pleasure,

etc…. are thoughts only.
Page142
We should try to remain unmindful of ideas and thoughts, and not to allow
ourselves to be affected by the suggestiveness of the surroundings.

In other words, we should be unmindful and not fight with them.

If somehow or another they arise, think them as mine, because you are
mine.

In this way the breeding ground of thought is my heart and not yours.

Page143
The thoughts you feel are not yours.
They come from the things round about, and from other persons.

Thoughts swimming in the atmosphere also affect abhyasis who have their
approach in brahmanda mandal.

In such cases, the thoughts generally will not be anchored to the attention.
If any thoughts persist, then it means that the drifting thoughts have found
their relatives sleeping in your mind, and have awakened them to activity.

The result is that you find yourself taking personal interest, and some
irritation, disappointment or anxiety arises.

Pay no heed to them is the remedy.

Page144
Before the world was born, everything was in a perfect balanced state.
The balance was disturbed and the world came into being.

Saints are generally said to have a thoughtless state, but my experience

and theory show that they can become almost thoughtless, but can never
enjoy the perfect state of thoughtlessness, because in that case they would
return to the state where life is extinct.

They are of course not perturbed with different musings, and if thoughts
come, they can remove them instantly and can remain for any length of
time without the presence of thoughts.

In other words, they have command over the musings and are not their
slaves.

What happens, generally, is that these thoughts are replaced by divine

thoughts, and they are not to be checked but should be cordially
welcomed.

The saints' tongues become the tongue of Nature, their hearts become the
playground of divine thoughts, and their minds become the abode of pure
consciousness.

Please be especially guarded with yourself with your thoughts.

You must not think yourself weak or gross, because in that case your own
willpower will bring up all your thoughts to be real sometime.
Page145
Page146
I was filled with joy when l learnt of your spiritual condition from your letter.

Thoughts are there as you write, but you are not enmeshed in them, and
that is one of the attainments in your spiritual journey.

There will come a time when the unnecessary thoughts will disappear,
giving place to divine thoughts.

You are correct in your idea that colds and other diseases are caused by
our NEGATIVE thoughts. Well, the chief cause of heart attacks is
confusion.

When does confusion come?

When your thoughts are disturbed.
Spirituality cleans it.

It is a very good tonic for the heart and the mind, and brings in the
natural order.

Although, it is not the case that any person who joins this Mission will not
have a heart attack, but spirituality helps to prevent that disease.

Simply meditate that your health will develop, and your health will begin to
develop.

Meditate that diseases are going out and they will begin to go out.
It is a very good thought.
Page147
Mind came after the thought of God.
Hence, you feel so many diverse things, and you find all these things in the
world like diseases and suffering.

God is not cruel, but he does not want to leave any impressions in your
body.

Our wrong thoughts have created so many faults and other things in
our bodies.

God does not want you to keep them, so they burst out in disease.

When there is poison in the body, fever comes. Why?

It is so that you may be relieved of the poison.

It is not cruelty to create suffering.

There is a proverb that says, "Dogs bark and the elephant goes on."
He doesn't care.

That is, thoughts are just like the barking of dogs, so be inattentive.
Page148
If some thoughts are very troublesome and you are in distress, you
can also recall divine thoughts.

There is also another thing, which I don't know if you will permit me to say.
It is a sure remedy, but temporary.

Think that those thoughts are mine, and immediately they will bid farewell;
but it is a not a permanent solution.

When I was really vexed by thoughts I used to do it, but it was not so often.
After twenty-two years of experience in meditation, I am clear in every
thought.

Everything is clear to me.

So much time I took, but I do not want you to take so much time.
Go faster!

Page149
I was not free from bad thoughts, I am telling you.
But bit by bit they have all gone. How?

The mind can only think of one thing at a time, so just think of some other
good thought.

Suppose a bad thought comes to you, then divert your attention

towards the good thought.

Now you have given the mind another toy, so it will forget the former one.

Page150
Free yourself from freedom.
Liberation is itself a bondage.
These are high thoughts, and difficult to grasp.
If the idea of liberation is there, you are entangled in it so you are not free.

You are entangled in the freedom and a sort of entanglement is there that
should be lost.

A fool will make only one channel, because he has no wisdom to think
otherwise.

A wise man has so many thoughts, because he has read and practised so
many thoughts.
Page151
We should have only one channel or way (thought), so that we can
walk easily towards God.

In my view, the idea of the control of mind that is in the yogic books of India
is absolutely wrong.

According to my experience, thoughts will come because the mind is

there. The mind is the place of breeding thoughts, so naturally they will
come. Either they may be divine or imaginative.

If you do not want thoughts to come, they will not come.

This is not control but proper utilisation.

The word 'control' I never use. Instead, you can become the master of all
the faculties you have.

You should use those faculties for your own good and for the good of
others, and not otherwise.

Suppose thoughts are coming.

If I say, "No, don't come," they will not come.
Page152
Of course, thoughts cannot be checked.

In yogic literature they have said 'thoughtlessness'. I say 'almost

thoughtlessness', because thoughts will naturally arise.

Of course, they may be divine instead of worldly, but thoughts will surely
arise. And if you don't want them they will not come.

This system is very useful for health also.

I am telling you a very good thing.

When thoughts are there, they consume blood.

When thoughts are meagre, then blood is saved for other purposes.
It is preserved for other work.
So a person becomes healthier in a way.

Well, I am telling you, I am seventy-six years of age and I feel that I am

healthy. Page153
Page154
Page155
The reading of sutras in praise of God is not harmful. It promotes the
feelings of bhakti and may thus be beneficial to you to some extent.

But it would be better if during leisure hours you rest your thoughts on
the all-pervasiveness of God and remain in that mood as long as you
have the time.

This is a happy pastime as well as continued remembrance.

But you must never attempt the imaginary visualisation of it, lest it becomes
wholly artificial.

This is for everybody to follow.

Thought is a sort of condition of the evaporation from Reality.

In a thoughtless condition there can be feelings.

It is almost like the condition of an animal; it is only response to impulses.

But I am telling you, it is not possible to be in a totally thoughtless condition

as life would not be there.

All that is necessary is to change the nature of our thoughts.

Page156
It is better to eat food that is sattvik as far as possible.
There should be no force on the mind.
Slowly control the mind toward moderation.

And an important thing in our Sahaj Marg system is to control the

creation of thoughts.

Page157
Thought is the rust of the soul.
Courage develops the will.

Now, how do thoughts develop?

First of all there is vibration, and when this vibration touches the mind,
thoughts begin to develop and rise.
Just as a baby rests in the womb, thoughts rest in vibration.

Vibration is a condition of soundless sound.

Thoughts, when expressed, begin to expand and create their own

environment.

Suppose anyone stops or checks the expansion (which is generally not

possible), the mind will be confused. So we can say that thought is the
mother of environment.

Thought is the mother of environment.

Environment is created by thoughts only.

It is we who spoil the whole world by our bad thoughts and wrong
actions. Every thought leaves its impression on the atmosphere.
Page158
If anyone can read it he can see that thoughts are flowing in the
atmosphere more than clouds.

You can yourself see the difference between a slaughterhouse and a

church or temple. The difference is in the thoughts in the two places.

Our duty is to leave the world a better place than we found it when we
came into it. Then we are cooperating with Nature. Now we are going
against Nature and so there is destruction.

Page159
For our spiritual purpose it is essential to make ourselves free from
thoughts as far as possible.

This can never be done by means of suppression, but only by throwing out
the poison from the mind, which cannot stop the creation of thoughts.

The rising of buried thoughts helps to exhaust the store by effecting their
bhoga, so that in due course the abhyasi becomes free from them and
attains a harmonious state.

His mindlake is thus free from the ripples and perfect calmness begins to
prevail within him.

Great sages and saints are not accidentally born, but become incarnate
when the world is in dire need of their assistance.

When darkness prevails and poisonous elements have spread

throughout the atmosphere through impure thoughts, cleaning
becomes imperative.

Without this, change cannot be brought under any circumstances.

Our thoughts are on God and our hands are doing work.
We keep doing our duty fully.

Moreover, we never forget God.

Page160
Of course exceptions are everywhere.
We should move towards unity because God is one, but per contra we
move towards diversity.

Therefore, in the ocean of thoughts, we make thousands of channels

and thus the power of the mind is distributed in many channels.

As a result, we are not fit for Brahmavidya nor we will ever get it.

SINGLE THOUGHT OF MASTER ALONE

BRINGS REALISATION.

SINGLE THOUGHT
IS CONSTANT REMEMBRANCE.
Page161
 NETWORK OF THOUGHTS
It is a Hindu belief, and a correct one too, that when we first came into
being we were complete, and we were all in close touch with the Almighty.

As time went on degeneration set in with the result that we now find
ourselves in the lower stratum of humanity.

Who created these things within us?

It is only we ourselves and nobody else.

It is we who have undermined ourselves; it is we who have thrown
ourselves into the gloomy dungeon, far far away from the Godly kingdom; it
is we who have wrought this havoc within us, making thereby a NETWORK
interwoven by the fibres of our wrong and vicious THOUGHTS.

We have unlimited power.

Upon entering the body (birth) we have forgotten about that power.
Hence, we undermine our power and capabilities.

Due to our underestimation of our power, we have used our thoughts in

wrong ways and we have thrown ourselves into the gloomy dungeon, far
far away from the Godly kingdom.

It is we who have wrought this havoc within us, making thereby a

NETWORK interwoven by the fibres of our wrong and vicious
THOUGHTS.

Page162
When man was created his condition was dormant. The dormant elements
which he had brought with him had no manifestation. Gradually the powers
inherited by him began to develop and the same ORIGINAL THOUGHT
that had caused the primary STIR, being present in man, began to
manifest itself in proportion to its magnitude. It began to display its action
similar to those related with the Divine.

But the divine will being directed downwards, man’s THOUGHT took up a
contrary trend and began to build up his own creation. Since he took up the
opposite course all actions that he undertook were in contrast with those of
Nature.

This led to the formation of his individual NETWORK which in respect of

purity was in contrast to that of the Divine, though the action in both the
cases was almost the same.

Now, the agencies working for it are mainly

 manas (mind),
 chit (CONSCIOUSNESS),
 buddhi (intellect) and
 ahamkara (ego).
They lead to the formation of samskaras, and all these things collectively
form a sort of NETWORK around the real Self. That is the true picture of
our tiny creation.

The only solution is to bring this creation to a state of dissolution (pralaya).

When this covering is shattered and the real Self emerges out of it, the real
life of the spirit (atman) begins. That is what SPIRITUALITY must be taken
to mean. This is what I want to denote by the sentence, "Give up all thy
belongings!"
Page163
When a child begins to wonder, really the process of thinking starts and he
receives food for its expression from the parents. When the THOUGHTS
accumulate and develop force, they become a working machinery for their
play. This goes on for a certain time until he begins to speak. Now the child
himself speaks language to express himself.

The centre, really speaking, is in the BRAIN and it functions according to

the suggestions already laid. Different suggestions from the parents and,
after some time, from the child himself become the treasure house for
different offshoots. This centre, according to its fulfilment, makes different
sorts of channels. In other words, it becomes like a SPIDER'S WEB with its
centre in the middle.

By the magnitude of the power, channels are not only formed but they
become thicker and thicker. In other words, the child is caught in this WEB.
This lack of harmony cannot be remedied unless the material force
introduced into the system by the suggestions is drawn out.

Page164
Page165
Page166
Teachings of Chariji Maharaj

Page167
Nothing in the universe can tempt you if there is no samskara.
Because there is no reflection, there is no resonance set up by what you
see outside yourself.

So, where is the temptation? It is in us only.

We react to something, and that reaction we call a temptation and blame
the thing which has caused the reaction.

If there is no samskara, even GOD also cannot tempt you.

When samskaras are removed, there comes the original heart in its original
pristine divinity and beauty and glory, and being of that nature, which is
similar to the MASTER’s, union is possible.

We think we are free to think and act as we like, but, truly speaking, this is
a fallacy.

It is our past impressions which hold us down and create pattern of

behaviour which we are unable to modify.

What is the use of telling a person he must change?

Ofcourse, everyone would like to change, but it is not possible. Why?

Because the mind is conditioned by the past.

Our past impressions create tendencies in us which we find difficult to
change.

So, change can come only by cleaning the mind of past impressions.
Then thought and action become correct and natural.

The past should not worry us, because it is in the past and we can do
nothing to change it.
Page168
The future will be what we make of it now, in the present.
So, by changing our way of life now, the future can be changed.

Think of all past actions to be those of a past life.

This will make it easy to ignore them and to concentrate on laying the basis
for future spiritual development.

There is no such thing as Sin or Virtue. All is samskara.

Sinning would appear to be certainly not as bad as the brooding over the
sin, because brooding drives the impressions deeper and deeper into
the mind, where samskaras of such hardness are formed that much
subsequent effort is required to clean the system.

The moment you are in constant remembrance, the tendency is gone.

The two cannot exist side by side. It is only when we slip out of
remembrance that this world grasps us.

It is like a man, as long as he is in the train, he is not on the platform.

He cannot be in both.

So, slip out of remembrance, this world catches you.

Get into remembrance, this world loses its hold.
Absolutely.
Page169
 The story of God and the Lady

There was a beautiful story about a lady who was going shopping and
sees a new shop.

She was amazed because she knows all the shops in the neighbourhood,
but this s a new one.

She walks in, and there she sees God standing behind the counter.

And God asks her, “Yes, my daughter, what do you want?”

She says, “God, I want beauty, I want health, I want happiness, not only for
myself but for all mankind.”

God smiles compassionately and says,

“My dear, I don’t sell these things. I only give you seeds (tools).
You have to cultivate the rest.”

So, even God does not give us these things ready-made.

Therefore, it is foolish to pray to God for these things.

We have to sow the seed, nurture it, water it until it germinates, then
protect it as much as we can.
Page170
The lady further asked the God. God can you elaborate on the tools
(seeds) that you talked now and how to make our life “beautiful,
healthy, happy, etc.. not only for myself but for all mankind.”

God smiled and said : Sure, my dear daughter, as you wish and
continued to enlighten her as under:

Creation is a process that proceeds from three parts of you.

You create all your life situations at three levels.
The tools of creation are: THOUGHT, WORD, and ACTION.

The beginning is THOUGHTS.

Then thought becomes the WORDS and
finally WORDS are expressed as ACTIONS.

THOUGHT can be further defined as – an idea, conception, visualization.

THOUGHT
Page171

IDEA CONCEPTION VISUALIZATION

You are creating your own reality by your thinking.
 You are creating it all – all of your life – right here, right now.
 You…..YOU… are creating it by your thinking. None else.

There is no time that is “not your thinking time”.

1. Your thinking is nothing but deciding and creating your future

situations.

2. Your thinking is nothing but trying to change or alter the present

situations.

Even when you are sleeping, you are thinking and deciding.
In fact, some of your biggest decisions are made while you are sleeping.

You write script of your Life Play through your THOUGHTS.

You direct the scenes with your WORDS.
You act those scenes with your ACTIONS.

You Play your game of life with your

THOUGHTS WORDS ACTIONS

Most people are not aware of what they are thinking and doing.
They are living unconscious and utilizing the tools (thought-word-
action) given to them for creating adverse outcomes in their life.

Most people have forgotten that they are creating their own realities.

Because you have forgotten what you are doing it does not mean you are
not doing it. It means that you simply do not know what you are doing.
Page172
You are thinking (making decisions) throughout the day, wherever you are,
whatever you are doing, including sleep.

 While brushing you are thinking. Thinking means :

 While bathing you are thinking.
 While eating you are thinking.  Deciding and creating your
 While talking you are thinking. future situations and
 While working you are thinking.
 While sleeping you are thinking.  Trying to alter the present
 etc…. situations.

While doing anything you are thinking (deciding your future circumstances).

You write your future programs and deciding to change the present
situations all the time.

Note: future means, even the next second also termed as future.

You are that which you are experiencing. Indeed, you are causing the
experience.

No experience is visited upon anyone against the his/her thinking and will.
Because you are creating all your life situations and every experience with
your thoughts, words and actions.
Page173
No one can create your experience of anything or your life situations.

Other beings can, and do, co-create the exterior circumstances and events
of the life you live in common, but the one thing that no one else can do is
cause you to have an experience of ANYTHING you do not choose to
experience by your thinking.

In this, you are a Supreme being.

And no one – NO ONE – can tell you “how to be your life situations.”

The world can present you with circumstances, but only you decide by your
thinking what those circumstances mean to you.

Page174
You are a powerful creative being having the power of creation at your
disposal but upon entering the physical world (taking birth as an individual),
you have forgotten your own nature and the power that you have
possessed.

This forgetting is “built into each of your cells.”

It is part of the Life Game.

By knowing or having full awareness about your own nature and about the
power you have at your disposal, you cannot play the Game of Life until
you forget your own nature and the power you possess.

So the illusion causing forgetfulness is an effect created on purpose.

Page175
And it is the “time” gap between thought and creation (result) – which can
be
 days,
 weeks,
 months, or
 even years –
which creates the illusion that things are happening to you, not because of
your thoughts, words and actions.

This is an illusion, causing you to forget that you are at cause in the matter.

Then lady interrupted the God and said : My dear God, how can I
change or alter the adverse situations and its experiences created by
me, by my unconscious thinking and not to blame anyone and take full
responsibility on myself?
God smiled and continued his explanation :

For changing any life situations, before doing anything

“ Thank MASTER” for making you conscious and aware of

cause of your life situtions. Thanking should be the first
thing to do, not the last!

Page176
Everything that occurs –
Everything that has occurred,
Is occurring, and
Ever will occur –

Is the outward physical manifestation of your innermost thoughts, choices,

ideas, and determinations and nothing else. They are your own creations.

Condemn not, therefore, those experiences of life with which you disagree
or not aware of cause of them.

Seek instead to change them, and the conditions that made them possible.

Thoughts create your life situations.

If you have created a reality that you don’t like (based on your past
thoughts - experiencing now), don’t give it a second thought.
(don’t give importance to that now reality, and think a new reality)

Do your regular practice like never before and give no importance to the
current situations created by your past thinking (samskaras) and alter your
thinking and behaviour so that you can eliminate your further experiences.

Move into Constant Remembrance of Master.

Bring your mind to single thought of Master.
This will reduce the effects of adverse situations gradually and makes their
experiences even blissful.
Page177
Know and understand that there will be challenges and difficult times.

Don’t try to avoid them (challenges and difficult times).

Welcome them (challenges and difficult times).
Joyfully. Gratefully.
See them (challenges and difficult times) as grand gifts from God;
Glorious opportunities to experience your own Self.

Always remember – life’s ultimate purpose is Realization of your own Self.

Try very hard not to see others as the enemy, or the opposition, during
these times.

In fact, seek to see no one, and nothing, as the enemy – or even the
problem.

Cultivate the habit of seeing all problems as opportunities to experience

yourself as Master.

See every “problem” as bliss and a blessing, and

every opponent as Master.
Always say :
All problems is a bliss.
All difficulties is a bliss.
All sickness is a bliss.
All criticism is a bliss. So on and so forth.
Turn every adversary into a blissful state by changing your thinking.
This is the road to mastery over your mind. Page178
Page179
Never, ever, ever think that your life is over.
Know always that each day, each hour, each moment is
 another beginning,
 another opportunity,
 another chance
to re-create yourself anew.
Move into Constant Remembrance of Master. (single thought)

The secret of life is this :

People in general do not dwell on the positive, but, instead, emphasize the
negative. This is a habit of most human beings.
(It might even be one of yours.)

If people understood “the power of positive thinking,” they would never

dwell on the negative again.

When you have a problem, pay it no attention, don’t dwell on it.

And when you are surrounded by
 negativity,
 negative forces, and
 negative emotions,
do not think about that thing.

When you “think about it, give attention to” it, you obey it!
Do you not see?
You are controlled by it, because you are giving attention to it.
Move into Constant remembrance of Master.

How to change circumstances of your life, which you do not like ?

By being in “Constant Remembrance of Master.”
Page180
You have to opt out of your thinking.
Then the experience of hell turns into experience of heaven.

Whatever may be your life situations, be joyful, for the exact and perfect
outcome is at hand because you are in Master’s Remembrance (having the
power of Master at your back).

Nothing can take your joy away from you, for joy is your nature of soul, and
who you will always be.

Further, make it a habit : In the face of any adverse situation, do a joyful

thing. By this act you will eliminate the power of the negative situations.

You Are JOY.

In the face of every adversity, every problem, do a joyful thing.
This removes the power of negativity.

Page181
In our reality, Good (+) cannot exist without Bad (-).

How to overcome these dualities?

By fixing the goal of life as Master.
Life exists as an opportunity, a process through which you experience
yourself as Master.

The purpose of life is to know, and to recreate, Master or God.

Sometimes you may have vision of your future situations either in your
dreams or in other experiences, then how to change the future life
situations already created by your past thoughts (samskaras)?

If you “see” a future event or experience you do not like, don’t give
importance to it. Do the practice regularly and try to be in Constant
Remembrance of Master.

Change or alter your behaviour from negativity, so as to avoid the

undesired outcome.

It is in accepting the situations as created by you only by your past

samskaras (thoughts) and allowing the life situations to pass without any
resistance (surrendering), that the victory is won.
Page182
Learn to observe your thoughts.
Notice how your thought processes are going on.
Be vigilant on your thinking patterns.

Page183
Page184
Think of Life as a game, but not as a competition, struggle and
suffering.

Life is not your opponent.

Nature is not your opponent.
Other human beings are not your opponents.
God is not your opponent.

You have been seeing many things as negative.

You have imagined that Life itself is a struggle, and was meant to be.

You do not have to conquer nature, you merely have to cooperate with it.
You do not have to struggle with Life, you merely have to flow with it.
And you do not have to fear God, you merely have to be One with God.
Page185
Know that all are thoughts only in different forms.

ALL ARE THOUGHTS ONLY.

Then the Lady asked the God : Is there any hope that I can dissolve
my thoughts and reach the state of God or Master ?

God replied : Yes, my dear.

There is enormous Hope!

Page186

There is extraordinary opportunity!

There is a breathtaking possibility!
But you must be willing now, right now to understand these concepts.

The way to move beyond thoughts is a process involving different steps,

viz.,
 HOPE,
 BELIEF,
 KNOWING (FAITH),
 SEEING PERFECTION (SURRENDER) and
 BEING (BECOMING MASTER).

Let us understand these aspects briefly.

Hope plays a wonderful role in Life.

Never give up hope. Never.

Hope is a thought, made Divine.

Hope is an energy. All thoughts are energies.
Hope is the doorway to belief.
Belief is the doorway to knowing.
Knowing is the doorway to Conscious Creation.
Conscious Creation is the doorway to joyful experiences.
And the final experience is ‘MASTER’.
This is the formula for all of life.
Page187
 BELIEVE meaning :
1. Accept that (something) is true, especially without proof.
2. Accept the statement of (someone) as true.
3. To think that something is true, correct, or real.
4. To be sure that something is true or that someone is telling the truth.
5. To think that something is true or possible, although you are not completely sure

Belief is a thought. Thought is always based in BELIEF.

Your BELIEFS form the basis of what you are thinking.

Beliefs are thoughts and so they have the power of creation behind them.

What you BELIEVE, that you experience” – that is how the power of God
works.

WHAT YOU BELIEVE, YOU EXPERIENCE.

Belief is the switch to operate the tools of creation or power of God :

Thought, Word and Action.
BELIEVE
↓
THOUGHT WORD DEED

Page188

BELIEF is the switch to operate your mind computer.

0 = OFF = NOT BELIEVING
1 = ON = BELIEVING

 When you BELIEVE others

behavior as real then it creates
impressions,

 If you do not BELIEVE, then no

impressions are created in the
subconscious mind (HDD)

Supraconscious = User = You

Superconscious = Soul = CPU
Page189

Conscious = RAM
Subconscious = Hard Disk
INPUT = data from 5 senses
OUTPUT = experiences created after soul’s (CPU) processing.

Believing is Seeing. You see things the way you believe. Not the other
way.

BELIEF creates MOOD.

It is you who are choosing, in any moment,
to be happy or
to be sad or
to be angry, or
to be mollified, or
to be forgiving, or
to be enlightened, or
whatever by your beliefs.

You are choosing. You. In every moment.

Not something outside of yourself. And you are choosing unconsciously.

Now, here is the great secret. You can choose a condition (happy, sad,
et…) before something happens, just as you do after something happens.
Thus, you can create your experience intentionally rather unconsciously.

Clue : With MOOD based on BELIEF you can choose any condition before
something happens.
Page190
 BELIEVE
↓
MOOD
↓

PEOPLE’s BEHAVIORS & OUTER CIRCUMSTANCES

(created by thoughts, words and actions)

You are believing something, every moment of your life.

You believe your body is real.

You believe others bodies are real.
You believe your thoughts are real.

You believe others words are real.

You believe others actions are real.
You believe others behaviors are real.
You believe others emotions are real.

This believing of everything is the root cause of all evils and problems.
(In truth all these are created by samskaras and nothing else)

What you believe, you become.

From your thought springs your reality.

From your ideas your future emerges.
Thus, your beliefs create your behaviours, and your behaviours create your
experience. What you believe, therefore, becomes a most important thing
for you.
Page191
Your current BELIEF systems based on separatism have produced
 unbelievable horror,
 unbelievable devastation,
 unbelievable destruction,
 unbelievable cruelty,
 unbelievable sadness and suffering,
 unbelievable oppression and anger and hatred and conflict and
warring and killing.

The ways in which human beings behave, the things human beings do to
each other, are unbelievable.

The root cause of humanity’s problems is what you BELIEVE.

Yet many people will not believe this.
They would rather believe the beliefs that have produced the unbelievable.

All behaviors are created by beliefs.

All behaviors are sponsored by beliefs.
Most humans try to change things by focusing on behaviors.
They keep thinking they can make things better by doing something.
So, everyone is running around trying to figure out what they can do.
The focus is on doing something, rather than on believing something.

1. If you want to get one person to do something, the fastest way to do

that is to give him a BELIEF that supports the action, and can
sponsor it.

2. You think you are being terrorized by other people, but in truth you
are being terrorized by your beliefs.

3. Your deepest beliefs have created the behaviors that have produced
the wounds. What you seek to heal are the wounds created by your
beliefs.

Beliefs are difficult things for humans to let go of.

Once you believe a thing, you believe it until it is proven wrong.
Even then many of you continue to believe it, refusing to let go of old ideas
long after they have been proven inaccurate, ineffective, or unworkable.
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People believe what they have been taught to believe.
They do not question it, because they do not wish to question its source.

You will not come up with any new beliefs unless and until you decide that
some of your old beliefs are not working.

So long as you believe that there is such a thing as right and wrong, you
will be willing to risk everything to be “right.”

You will not change your beliefs if you think that doing so will make you, or
someone you love, wrong.

Yet as soon as you change the Right-Wrong axis to a What Works – What
Does not work paradigm, the difficulty of critically analyzing – to say
nothing of changing – basic beliefs is eased.

Today the world lives in a Right-Wrong paradigm, and thus supports the
illusion that Oneness does not exist.

Begin at the level of belief.

Do not try to change your behaviours; seek to change your Beliefs.
It is beliefs that sponsor your behaviours, and cause them to be endlessly
repeated.

Do not change your behaviors.

CHANGE YOUR BELIEFS
BELIEF
↓
BELIEF →Thought → Reason → Thought
Action ↓
behaviors, reactions.

Seek to change BELIEFS, not behaviors.

After you change a BELIEF, the behavior will change by itself.

You can seek to alter behavior, but that will produce only short-term
change, at best. Yet if you alter BELIEFS, you will impact behavior at its
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source.
We are all one.
We are all part and parcel of one thing.
No separation exists between anyone.

Understand what our Masters said :

(Lalaji - Truth Eternal )

Chapter : Vedas
In order to know their real significance let us forget for some time the words Veda and
knowledge and think, instead, of

 A SPIRIT or POWER (soul-casual body) which is all-pervading and all-surrounding

reality;
 which keeps up the identity of creation and
 which is called as wisdom, The FIRST MIND, the MAHAT-PRINCIPLE or the
Lower Nature Apara Prakruthi.

[Soul is one, bodies are many.

One soul, many bodies. All are one. Soul is same for all.]
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One part of this Mind is turned upwards,
which is the all-pervading and all-surrounding essence of element, and
which determines the forms of all the individuals:

For example, the preliminary form of the insect Gnat or Wasp which has not developed
any organ of distinction.

After that the POWER which applies systematic force in each and every particle –
cell – and creates, or is capable of creating, different organs such as mouth, et cetera, to
distinguish It from other individual forms is known as knowledge or the FIRST
INTELLECT which is all-pervading.

No creation or race or religion or creed is free from it.

Indians call this power as knowledge or Veda.

Wisdom, the First Mind, the Mahat-principle or the Apara Prakruthi

has two parts.

Part - 1 Part - 2
One part of this Mind is After that the Power applies systematic force in each
turned upwards, and every particle – cell – and creates, different
organs such as mouth, etcetera, to distinguish it from
and other individual forms.

determines the forms of all This is known as knowledge or the First Intellect
the individuals. which is all-pervading.

No creation or race or religion or creed is free from it.

This power is knowledge or Veda.
Page195
 Truth Eternal – Chapter Brahman

One should see the whole universe in one’s own self and
oneself in the universe.

Let us now understand the secret of seeing ourselves in all, and all in
ourselves.

Imagine that we are Brahman, the centre, the original element, and the
essence of existence.

Let this idea be internal first.

Then, looking to the external manifestation,

think that all these are the symbols of our own mental feeling.

All these have emerged from us and are our form.

What else can there be excepting ourselves?

When the internal and the external become one,

the VEIL OF PLURALITY will first drop off.

Oneness comes in, and that too will vanish gradually.

What will remain then?

You yourselves will remain.

The triad of knower, knowable and the known will disappear.

It will be a strange condition which can be neither expressed, nor heard,

nor thought of.
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Babuji Vol.1 philosophy of Sahaj Marg

Man is a bipolar-being.
It has got its root nearest to the Base, and the other end towards the world.

If somehow, the individual mind gets moulded towards the COSMIC

MIND it begins to appear in its true colours.

As a matter of fact the human mind is a REFLECTION of the kshobha

which set into motion the forces of nature to bring into existence the
creation.

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Page198
KNOWING means that you possess knowledge about a particular thing say
for example, the all-pervasiveness of Master and his powers.

BELIVING means that you have accepted something to be true, or

you are confident and have trust in something.

For example: You BELIEVE that you are beautiful, but people know that
you are not.

When you say, “I BELIEVE”, you indicate that you don’t know about this
thing, because, in your personal experience, it has not yet occurred.

1. BELIEVING means that you have chosen a truth, but

KNOWING means that you are certain about that truth.

2. BELIEVING always leaves room for doubt, but

KNOWING leads to confidence.

3. BELIEVING is blind trust, while

KNOWING is trusting with awareness.

Beliefs are based on your words, or a particular train of thought.

You apply these beliefs to your life because they are appealing.
As a result, you feel and begin to believe that they are true.
However, do you have any assurance that what you just believe in, is true?

Knowing about something reduces your fears.

As a human, you will feel comforted in KNOWING things.
So if you know, then you are certain.
Page199
Believing on the other hand, is very different, and you can choose in what
you want to believe.

We create this world with our knowledge and beliefs.

So better be careful in what you believe.

When you are on the spiritual journey, this believe gradually transforms
into KNOWING.

This knowing is absolute FAITH.

This is beyond hoping.
This is knowing of a certainty.
Therefore, the doing part of creation always includes knowing.
It is a gut-level clarity, a total certainty, a complete acceptance as reality of
something.

Without faith (knowing) on your master, spiritual journey doesnot begin.

FAITH is very powerful.

If you have FAITH that all your needs will always be met, then, technically,
you have no needs at all. And this is the truth, of course, and it will become
your experience, and so your FAITH will be “justified.”

Because you already know Master is in, through and around you and he
has everything.

So you happily accept whatever may happen in any particular moment.

You know that it is all perfect, that life is perfection, playing itself out.
Under these circumstances, trust is not required.

TRUST becomes KNOWING.

There are three levels of awareness around everything. These are :

1. HOPE,
2. BELIEF, and
3. KNOWING.

When you have a “HOPE” about something,

Page200

you are wishing that it is true, or that it will happen.

You are not certain, in any sense of the word.

When you have a “BELIEF” about something,

you are thinking that it is true, or that it will happen.
You are not certain, but you think you are certain, and
you continue to think so unless something to the contrary appears in your
reality.

When you have a “KNOWING” about something,

you are clear that it is true, or that it will happen.
You are certain, in every sense of the word, and you continue to be certain
even if something to the contrary appears in your reality.

You judge not by appearances, because you know what is so.

You have come to a knowingness that the Perfect Thing Is Going To

Occur.

Ex: Like Lord Rama going to forest as per Mother Kaikeyi’s wishes
joyfully.

Not that a particular thing is going to occur, but that the perfect thing is
going to occur.

Not that what you prefer is going to occur, but that which is perfect is going
to occur.

1. Not your preferred thing is going to occur,

2. but that which is perfect is going to occur.

And, as you move toward mastery, these two become one.

Something occurs, and you prefer no occurrence other than what is
occurring.

It is your very preferring of whatever is occurring that renders that

occurrence perfect. This is called “letting go and letting God.”
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It is a FAITH that crosses over into Absolute Knowing.
You know that you are whole, complete, and perfect in this moment now.

This knowingness is also a thought – and a very powerful one.

It has the power to move mountains – to say nothing of molecules in your

body.

ALL ARE THOUGHTS ONLY.

KNOWINGNESS IS A POWERFUL THOUGHT.

Try to move to a state of total awareness.

Then BELIEF will no longer be necessary.
Complete Knowing will work its wonders.

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The Laws of the Universe are perfect laws, creating perfect function of the
physical world.

Remember the eternal truth : Life is for various experiences and the final
experience is “as Master”.

There is perfection in the process - and all life situations arise out of
thinking. All circumstances are created by the thinking of individuals.

Everything occurring in the universe is occurring perfectly.

Because all situations are created by
1. Your own thoughts.
2. Others thoughts.
3. Combined thoughts of the universe.

Therefore, bless every person and every condition, and give thanks.
For nothing happens by accident in this universe, and there is no such
Page203

thing as coincidence. There is no such thing as fate.

When you see the utter perfection in everything—not just those things with
which you accept, but those things with which you do not accept—you
achieve mastery.

There is perfection in everything.

See the perfection in all circumstances. See it in everything, not just in
things that you call acceptable.

This is the change of thinking what Babuji talked about “ turn your head
from one side to another, you are there at the destination.”

All circumstances in life are created by samskaras of your own, and hence
they are your own creation.
Remember the formula :
No one can create your experience of anything.
Other beings can, and do, co-create the exterior circumstances and events
of the life you live in common, but the one thing that no one else can do is
cause you to have an experience of anything you do not choose to
experience.
Understand the following :

1. There is no such thing as bad luck, nothing happens by accident,

there are no coincidences.

In other words, everything is perfect, just the way it is.

Even if things don’t look perfect.
Especially if they don’t look perfect.
That’s a sure sign that there is something good coming to surface for
you in the days to come.

So, we should be grateful for the worst things that happen to us.
Gratitude is the fastest form of healing.

Normally, when you are not happy with your life circumstances, you
resist, and hence the same condition becomes strong and continuous
to remain in your life.
Page204
 But if you accept all situations as the samskaric process unfolding,
and grateful for them, those conditions gradually flee away from you.
Because life is cyclical. Nothing remains permanent.

2. The way to peace is, see perfection in all things. Accept the life
situations as it is and resist nothing of them. Because what you resist,
it remains and creates more problems.

3. Learn to celebrate all adversaries knowing that your samskaric

burden is being lessened. Smile! Celebrate and see only the
perfection of unfolding of samskaric process, and the effect of
adversaries will not touch you in any way.

4. Every event of life is a miracle, as is life itself. Life is designed to

provide your soul with the perfect tools, the perfect circumstances,
the perfect conditions with which to realize and experience, announce
and declare, fulfill and become the Master.

Therefore, judge not, and neither condemn.

Love your enemies, pray for all, and embrace every moment and
circumstance of life as a treasure; a perfect gift from a perfect
Creator.

5. In the midst of the greatest tragedy, see the glory of the process.

6. Do not be afraid. You cannot “die” in any event or you cannot lose
anything. So there is nothing to be afraid of. Be aware of the
samskaric process unfolding, and bless the situations and move into
Constant Remembrance of Master.

7. Face the future fearlessly, understanding the samskaric process and

seeing the perfection of all of it.

That peace, that serenity, that calmness will lead you away from most
of the experiences called "negative."
Page205
8. Under all circumstances, think only on good things, and righteous.
Dwell not in negativity and darkness.

And even in moments when things look bleak—especially in those

moments—see only perfection, express only gratefulness, and then
move into Constant Remembrance of Master.
In this formula is found tranquility.
In this process is found peace.
In this awareness is found joy.

9. Nothing is painful in and of itself. Pain is a result of wrong thought.

It is an error in thinking. Pain results from a judgment you have made
about a thing. Remove the judgment and the pain disappears.

10. When you accept every thought that comes into your head as real,
then those thoughts create suffering and unhappiness.
Situations don’t make you unhappy.
Your thoughts make you unhappy.
Your interpretations, the stories you tell yourself make you unhappy.
“The thoughts I am thinking right now are making me unhappy.”
This realization breaks your unconscious identification with those
thoughts.
Thoughts create unhappiness.
Thoughts create suffering.

11. Resistance is futile. Be willing to suffer. Suffer consciously.

Let go of the unwillingness.
Ego consists largely of resistance.
All suffering is caused by your past samskaras.
What suffering you have created to others, that only you are
experiencing now.
When you accept this truth, then you never resist anything.
And accept more and more suffering, so that all your samskaras will
be wiped off very shortly.
Page206
 RESISTANCE is a Negative THOUGHT

Resisting = Thinking.
Thinking creates your reality.

RESISTANCE is a measure of the opposition to current flow in an electrical circuit.

Page207
 ENTER INTO THE STATE OF BEINGNESS
STORY OF RADHA & KRISHNA
రాధ & క్ృష్ ణ
(source : What is Sahaj Marg)

Krishna, the Lord, the avatara, had a lover Radha.

While leaving the Brindavan, Krishna gave Radha his flute, that was all
that she got out of him, his flute, the wooden bamboo flute.

She was totally lost in his love and in his remembrance and
she was sitting just murmuring his name, “Krishna, Krishna, Krishna.”

And it is said that this constant remembrance of the Lord made Radha
become Krishna.

She became Krishna, and she started murmuring, but the murmur
changed to “Radha, Radha, Radha.”

Here is a girl murmuring her own name.

Anybody who saw her would have thought she was stupid, foolish.

“What is this?

She is saying she loves Krishna and she is murmuring her own name.”
Page208
But this was the inner transformation, miraculously achieved by Constant
Remembrance and a total all-consuming love.

“Krishna, Krishna, Krishna,” and she became Krishna, and now as Krishna she
starts saying “Radha! Radha!”

So who is loving whom ?

Who is the lover ?
Who is the beloved ?

You know, that is the miracle of love.

Not something which you can grasp, and avariciously seek and maul.
That is stupid, that is animal, that is why it is called carnal love, very
correctly.

In the real love, who is the beloved?

Who is the lover?
And when that love is finally united together in one grand culmination, of
oneness by mergence each into the other, the lover is gone, the beloved
is gone, even loving is gone.

Then comes that unified unity of existence, which knows nothing, not
even its own identity, not even its own existence.
Now we are at the Goal of BEINGNESS.

My Master p74

Soon after Master granted me permission to work as a preceptor I had a

short discussion with him on how to do the work of transmission,
cleaning, etc….

He told me a few things and outlined a few techniques to be followed.

In conclusion he added,
Page209
“Think that I am sitting in your place. If necessary imagine that there is a
beard on your face and that you are like me. This will help you in the
work.”

At that time I did not understand the importance of this advice

sufficiently, but I have always adopted this technique, often to the
exclusion of all other techniques, and found the work more rewarding.

I have found that

the better the results are for the abhyasi.

.
On such days the abhyasi receiving transmission has the greatest
benefit, and reports having the best and most tranquil sessions.

The definition of a Sat-Guru is that :

He should attach himself to Reality; i.e., he should dwell in the fourth
state and in the Jivanmukta condition.
MASTER IS 4TH STATE
(Truth Eternal)

This is a place ABOVE THOUGHT.

It is your true state of being.
It is unperturbed, unmoved, unaffected by your thoughts.

In this state, thought is your tool, your servant.

You use your thoughts consciously, effectively for Creation.

Being is first cause.

Page210

Being causes everything.

What you are “being” you experience.
Being causes thought.
What you are being affects how you think.

After explaining briefly about the creation of life situations by GOD,

the Lady thanked him for his guidance and left the shop

 with buoyant joyfulness,

 with remembrance of Master and
 with a determination of taking full charge of her life situations
from now onwards.

Page211
Page212
Page213
Teachings of Lalaji Maharaj
(Lalaji Vol.2)

Page214
Respected Sirs, Brothers and Associates :

Thanks to the great benevolence of God, the Creator of the Universe,

that so many different personalities have assembled together at one place.

If we try to learn from each individual, the purpose of such an assembly,

everyone will have a different way of expressing himself.
When we look at it, we find only one maxim underlying all their thoughts.
It is that the world changes every moment.
This law of change is a continuous one.
It is a certainty.
Everyone is entrapped in it, willingly or unwillingly, intentionally or
unintentionally.

In it, there is
 expansion and contraction,
 taking and giving,
 increase and decrease, and
 coming and going.

Besides, we also find a third state hidden in it.

There is
 steadiness in every expansion and contraction,
 serenity in every addition and subtraction and
 a pause attached to every coming and going.
When something is born and dies, in it too, there is a pause for a while.

The past and the future are the appropriate words,

the state in between them (the intermediary one – the pause) is included in
both of them.
Page215
Thus the law of change depends upon the Almighty, and is based on His
benevolence.

What this means is, there is a change in qualities, and

that depends on God for whom the law of change is a different one.

In everything three (3) states exists.

 expansion and  steadiness in every expansion and
contraction, contraction,
 taking and giving,  serenity in every addition and
 increase and subtraction and
decrease, and  a pause attached to every coming and
 coming and going. going.

Please note, you will find yourselves

sometimes happy,
sometimes unhappy,
sometimes calm,
sometimes restless,
sometimes weak,
sometimes strong,
sometimes penniless,
sometimes wealthy,
sometimes healthy and
sometimes sick,
so on and so forth.

But when we see the two states separately, we find that in every state we
find its opposite too.

Where there is happiness, there is always a fear of unhappiness.

In peace, there is a fear of disturbance and this puts one in a fix.
But this is due to our thinking faculty.

The method of seeking and searching is wrong and

it does not allow the problem to be solved.
Page216
In fact grief, restlessness, sickness, etc.. are the weaker and
more imperfect forms of happiness, calmness and health.
In excessive joy, we shed tears, and in excessive grief also we weep.

Every THOUGHT has two states. Both negative and positive.

In every state there exists its opposite also.

 Where there is happiness, there is always a fear of unhappiness.

 In peace, there is a fear of disturbance and this puts one in a fix.

This duality is due to our thinking faculty.

The method of seeking and searching external or outside is wrong and
it does not allow the problem to be solved.

In fact grief, restlessness, sickness, etc.. are the weaker and more
imperfect forms of happiness, calmness and health.
In excessive joy, we shed tears, and in excessive grief also we weep.

Three states of Mind

(thought)

Page217
 Due to push and pull,
opposite forces only, life
moves.

If both forces are working in

the same direction, then life
is beautiful.

If both forces are working

opposite to each other, then
life is miserable.

If both –ve and +ve aspects

of mind are balanced, then
life is blissful.

Deficiency and weakness are the shadows of their counterparts.

They are imperfect states but God is free from them.
In perfection there is stability and in imperfection there is instability.

In Reality the condition of stability is of calmness.

If anyone deviates from this state, there cannot be any stability.
If there is a rise, fall or fluctuation, there is imperfection.
An increase as well as decrease makes a thing imperfect.
When away from both, there is a state of stability.

The question of
 deficiency or its opposite,
 perfection or imperfection,
Page218

does not arise and the real peace of soul is found.

You can try it.
If happiness exceeds its limit, restlessness persists, and a courage to go
ahead remains.
In deficiency also, there remains a state of restlessness.

As you know, when a child is born, it is in tune with nature.

Later on, the parents and society influence the child and try to change him
as per their wishes.

Thus, from the beginning,

 the society,
 environment,
 education and
 the deeds
have influenced man in such a way that he is extremely far from his original
nature or character.

Hence to regain the same original Divinity,

 we have to struggle,
 we have to adopt different ways,
 we have to go to schools and institutions
to become stable.

First we need the help of

 books,
 then the practice,
 followed by association and satsangh with Saints.

Today, by the grace of God, the purpose of meeting with our friends and
dear ones is to discuss and exchange views on Divinity,
their interest in gaining knowledge, and
about the ways and means of finding BLISS in this very life.

I can say without any exaggeration that this is the only maxim (as
mentioned previously) which should be accomplished.
Page219
 Purpose of this very Life is
To find the BLISS of God in our hearts.

The thinking power acts on two currents, the

1. KARMA – action (by the physical organ), and
2. GYANA – knowledge (by the sense organs).

The mind is always with them while they act.

Their two forms are positive and negative.
When the two forms get together, only then can Gyana or Knowledge be
obtained.
But it is to be kept in mind that Positive and Negative exist everywhere.

When the part of positive exceeds, we call it positive, and when the
negative is in excess – we call it negative.

Page220
The divisions are made according to the quantity of each – the positive and
the negative powers; otherwise both these powers exist everywhere in their
different proportions.

Because PURUSHA (the creator) and PRAKRITI (the Nature), are positive
and negative respectively, this combination is visible in each and every
item of creation. We need to understand all this carefully.
Page221
PURUSHA (the creator) and PRAKRITI (the nature), are +ve and -ve.
This combination is visible in each and every item of creation.
We need to understand all this carefully.

Page222
The deity of the mind is Brahma who is the creator of the positive and
negative thought.

For instance,
one creates bad thoughts in his mind.
The heart becomes dirty and he begins to quarrel with others, abuses them
and beats them.

Now the attacks of various miseries from outside commence their action.
He begins to quarrel with every person who comes his way.
The quarrel becomes bloody and swords are freely used.
People go to jails.

Cases are instituted in the courts, and a lot of money squandered and
poverty strikes.

The fire is outside and we see everything around burning with that fire.

You would have heard that like-minded people are attracted towards each
other. It appears to be the law of Nature.

A man of unclean thoughts, attracts unclean thoughts, unawares from the

universe and accommodates them. From the words, deeds and thoughts
of such a man, evils multiply into hundreds and thousands, and he
becomes a perfect criminal in the world.

One who gambles and tells lies would be dishonest and would commit
theft. A thief will necessarily be cruel and harsh.

With cruelty, he will become a great sinner, because cruelty is a great sin.
This goes on.
Page223
The mind is the root of sins.
The arm, the tongue etc., are the instruments.
Due to impure thoughts, one adopts association of other impure people.
Every impure man emits threads of impurity like that of the silkworm and
entraps himself and others.

Why does a man fall ill ?

It is due to the THOUGHTS ONLY.

Why does he get into trouble ?

Also due to his OWN THOUGHTS.

Thoughts generate Anger;

Thoughts lead to Sex;
Thoughts produce Greed.

The EGO IS ALSO GIVEN BIRTH TO BY THOUGHT.

Page224
Page225
 DETAILED DESCRIPTION OF WORLDLY PLEASURES

We all desire for pleasure.

We work the whole life through, for the sake of getting pleasure.
We do not do anything, which is not for our pleasure.
We continuously think only of enjoying life, and do not want sufferings.
We always want pleasant things, and do not want to have anything to do
with that which is unpleasant and uncomfortable.

But this does not happen, because pleasure and pain are together part and
parcel of life. Out of these two, our sole desire is to be happy always, and
we never want to even think of miseries.

While strengthening our relation with happiness, we unwittingly invite

miseries along with it.

Here is an instance:
A young man has an intense desire for marriage.
He very well knows that he will get pleasure and comfort from marriage, but
has closed his eyes towards the fact that he will have to undertake so many
kinds of responsibilities when he gets married. For taking care of his wife,
and for her comfort, he will require many a thing.
In addition, there will be children, and he will have to spend for their
education, marriage etc. He gets entangled in it. Similarly, whatever may
be the pleasures of the world, they only entangle him.

Outwardly it seems fascinating.

But miseries and inconveniences also follow it.
It should be so, because this sphere of creation is a mixture of the two –
pleasure and pain go together.

This sphere of creation is a mixture of pleasure and pain.

Page226
Therefore, even if we make the maximum effort in the hope of our
betterment, the worldly pleasures will always be accompanied by miseries.

Our desires keep changing as also our circumstances.

Nothing remains constant forever.
Things are always changing.
Things, which we value today, we throw away the next day.
Those whom we love today, we may later have hatred towards them.
Where there is attachment today, tomorrow there will be detachment.
The pleasures of today may become sorrows of tomorrow.
People may say that the present condition will not remain forever, and that
the worries of the mind will fade away. But no, it is a mistake.

The future may be bright, but the effect of whatever you think, understand
and do will stay in the layers of your mind as samskaras. Tomorrow all
these samskaras will sprout and bear fruit.

The condition is similar to the SEED, which is buried under the soil.
How can one believe that it will not sprout under favourable conditions ?
And when it does, leaves, flowers and fruits appear.

Page227
Similarly what we desire today,
its samskara will take root in the mind, and
will result in pleasure mixed with pain.
There is no escape from it.

Just like miseries, the pleasures of the world are of three kinds :
1. Aadhi Bhoutik
2. Aadhi Daivik and
3. Aadhyatmik
The pleasure derived from the correct and proper dealings with the forces
of Nature is Aadhi Bhoutik.

You have cattle, servants and attendants, some property and materials.
The pleasure got from having them is Aadhi Bhoutik.
You feel good when there is warmth in winter and coolness in summer.
You feel happy when the Sun appears during winter.
The Moon appears beautiful at night.
Rain benefits human beings.
They are all deities.
The pleasure or comfort derived from them is Aadhi Daivik.

Enjoyments and pleasures are the thought waves of the mind.

Physical and mental pleasures are Aadhyatmic in nature.

The types of pleasure are also similar to that of miseries.

We should examine and see, if the aspect of these three is only one-sided
or two.
It will be realized that it is two-sided.
Where there is pleasure, pain is also present along with it.
Application of sandalwood paste is beneficial for headache; but to rub it
with water, extract the paste and to apply it on the forehead is also a
headache!

Miseries and Pleasures are only THOUGHTS.

Page228
Can one stay basking in the sun and not go to work?
No doubt the pleasure derived from mental and intellectual activities is high
and pleasing too. But it is to be noted that the Aadhyatmik miseries are
equally bad.

The problem caused by Aadhyatmik or mental miseries is more severe

than any other problem.

Aadhyatmik miseries = mental miseries = Miseries created by thoughts

is more severe than any other problem.

Any particular thing, the more minute it is,

will be more powerful and therefore will give greater happiness,
just the fact of it being minute, increases the level of happiness,
so it also increases the intensity of miseries.

 How miserable a man feels when he recollects his friends and

relations, whom he has loved and lost ?

 How does he become a prey to troubles, when he estimates his

future with reference to his present conditions ?

This is the greatness of Aadhyatmik powers.

To remain attached to them is a mistake.
Whatever pleasure, misery, bondage, liberty, mine and thine, visible in the
world, is the play of Aadhyatma. It has no more significance.

Wherever the mind gets attached,

a relationship is created, and
the condition of bondage gets established automatically.

The truth is that you are in bondage now, and

that nobody other than yourself and your own mind,
has trapped you in this bondage.
Page229

It is therefore unwise to get entangled in the trap of comforts and

pleasures.
So, what religion aims to do, is to dig out the root of mine and thine,
so that the useless distinctions of the mental faculties may not exist.

The Aadhi Bhoutik and Aadhi Daivik pleasures do not create so much of
misery, because their capacity to create pain is not more than that of
creating pleasure.

But because Aadhyatmik power creates more pleasures, it also brings forth
more of misery.

All the comforts and pleasures of the world are contained in these three
divisions.

But it appears necessary to go into further details in the gross conditions in

which the living beings are mostly entrapped.

The condition of those involved in Aadhi Bhoutik, that is, the pleasures of
the world, is indescribable. Their standards of ideas of pleasure are
different. One searches it here and the other there.

Take For instance,

a man prefers to collect material wealth, money and other valuables, and
thinks them to be the most desirable. His pleasure is in possessing money
and large quantity of wealth.

His desire initially was limited, but it went on increasing with the collection
of more and more wealth. With the increase of his greed, several kinds of
difficulties follow. Because all his attention is concentrated on the
accumulation of wealth, his inclination to enjoy it becomes lesser and
lesser.

Secondly, because of the fear of losing his wealth, he has to build a strong
house, purchase good locks, and appoint reliable guards.

Thirdly, he begins to dissociate himself from everybody, lest someone

may deceive him and deprive him of his accumulations. He stays away
from people, even his own kith and kin, due to this fear.
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This results in lack of love and sympathy, and is in itself a form of misery.
In this way, one who desires worldly comforts more than what is necessary,
has to suffer many a misery. Ultimately he comes to a conclusion, that
there are more miseries and fewer pleasures in the world.

From this example, it will be easy to understand whether or not it is

beneficial to get entangled in worldly pleasures.

But these physical and mental planes,

which are made up of dual or say opposite conditions,
have neither complete happiness nor complete unhappiness
but are a mixture of both happiness and miseries.

Physical and Mental planes are made up of dual or opposite conditions.

That is how these conditions bring about and establish CENTRES OF

BURDEN in the physical and mental planes, which are not conducive to
happiness.

But as this attention rises to the higher stage of concentration, and

also above these mixed states,
Page231

IT (attention) proceeds towards the state of singularity, and

will be nearer to the conditions of real happiness.

When IT (attention) leaves the state of duality altogether behind, and

reaches that of singularity,
IT (attention) will get rid of all the miseries of the world.

State of duality = +ve and –ve thoughts.

Singularity = single thought of Master

When attention leaves the state of duality altogether behind, and

reaches that of singularity,
attention will get rid of all the miseries of the world.

Disturbances of the mind, CHITTA, are

 instability of thought,
 filthiness of ideas, and
 absence of concentration.

These lead one to what is called misery – DUKKHA,

Peace of mind means to have
 mental equilibrium,
 serenity of thoughts, and
 concentration of attention.
These lead one to what we call happiness – SUKHA,

The static condition of the mind and thought are related to the soul and its
static condition.

The static condition of the mind and thought

are related to the soul and its static condition.
When a man concentrates his attention at a point, he is comfortable.
There are, no doubt, several ways to concentrate one’s attention.
 Reading and writing,
 games, indoor and outdoor,
 music and the like,
Page232
all these need some degree of concentration of one’s attention, and
happiness found in them is limited to that very extent or degree.

But because the happiness in them is dependent on the external items and
the current of attention is only extended temporarily,
the happiness so derived is not permanent.

Real happiness is where it exists by itself.

This happiness is SAT-CHIT-ANAND, everlasting, eternal.

The entire happiness is contained only in it.
When attention is withdrawn from all sides, and concentrated on this point,
it gets much more happiness, which is everlasting and under the control of
the Self.

People may ask as to how, when the current of attention is attached with
the worldly objects, a man can derive happiness ? This needs to be
described in detail.

These details can be understood by an example.

Suppose the son of a man has gone out to some place.

He returns home. The man feels pleased.
But after a while, when the attention is diverted from it,
the temporary happiness got from it is gone.
It proves that the real happiness was not because of the son,
but it existed because of the current of attention of the man.
Had the happiness been in the son, what should be the reason for its
disappearance when the attention was withdrawn from the son ?

HAPPINESS IS DUE TO THE CURRENT OF

ATTENTION AND NOT ON OBJECTS.

This very condition exists in case of the happiness of the world.

It may pertain to the wife, children, wealth and property, the state and
authority etc. When the attention is diverted towards them,
Page233

they are converted into items of happiness temporarily.

Because this happiness is different from that of the Surat (soul),
it cannot be equated with the real happiness, nor can it be absorbed in the
latter.

The attention has to be diverted from them.

If not, it can only cause misery, and this will necessarily be the result.

Then, where do we find happiness ?

Whatever be his status, every man is in search of happiness.
It is possible that one may not apparently be aware of his happiness.
It is also possible that another might have got a trace of what is real
happiness.

But if we peep into the minds of both these people, we will realize that the
idea, which is deep in their minds, is only the search for happiness.
Everybody wants happiness.

In this intricate net of the world, so far as any life is concerned, whether it
be
 animate or inanimate,
 a bird or a beast,
 a man or an angel,
all are involved in the quest for this happiness.

The deity Lord Indra (the god of Rain) opened the gates of kindness, and
the rewards of Nature, in the form of rain, made the earth profusely green
and elegant.

Look at the jungles and the gardens!

How green and luscious they appear!
It is so because they have got what they needed, though unknowingly.
This is the proof of the presence of the element of feeling and
discrimination in the plant life.

The plant of LAJWANTI (touch-me-not) fades with the touch of man. What
does it prove?
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It is that the Creation has granted this plant the power of the feeling of the
dirty fumes emanating from the body of the man, which are unpleasant.

The beasts, birds and everyone have been bestowed with the feelings of
pleasure and pain, according to their capacity.

If we observe minutely, we shall find this feeling present in each and

every atom of creation. This great intricate creation is in search and
research of this great mystery (Tilism).

Power of feeling is present in each and every

atom of creation.
This great intricate creation is in search and
research of this great mystery.
In brief, the word tilism stands for ' magic spell,
enchantment' .

“ From non-existence we moved to existence in search of happiness,

but unawares we descended into the valley of thorns in search of flowers.”

Happiness alone is our dear friend and our goal of life;

Happiness is our real wish and our heart’s desire.
And we are anxious and busy, day and night, in our attempts to obtain it.
Page235
How to get happiness?

Study, go for work or do business, or marry and make the relations of

marriage the burden on your neck, labour hard like a bullock day and
night.

Why are we doing all this?

Is it not for the sake of happiness?

 A child of tender age wants happiness.

 A young man, who has entered this world, laughing and lighthearted,
is in search of happiness.

 An old man, who has neither teeth in the mouth nor the digestive
organs in order, counts the beads of rosary, morning and evening.

But do all these people find happiness ?

The above question has two answers.

Yes and No !

Lord Brahma (the deity of Creation) has created this world by mixing
happiness and sorrow together. Here the happiness and sorrow are twins.
They are like the Siamese twins who never stay separate from each other.

Lord Brahma (the deity of Creation) has created this world by mixing
happiness and sorrow together.

Here the happiness and sorrow are twins.

They are like the Siamese twins who never stay separate from each other.
Page236
Please remember that whether happiness exists, sorrow also exists.

Every suffering is followed by joy;

After all man is the sacred one of the Almighty God (and His Mercy prevails
on him).

Therefore, the seekers of happiness trying to get it by all means, do get it.
Nobody can deny the fact.

 A man who works hard all day long, finds the source of happiness in
the rosy smile of his beautiful, angel-natured wife.

 When the unfortunate merchant, tired after toiling hard in heat and
cold, returns home from distant lands, his children lovingly pull at his
apparel. By their innocent broken language and affectionate
movements, they make him forget all his difficulties. Hard work is
always rewarded!

The Grand Manager of this Universe has such a farsighted and super-
efficient management, that he keeps a ready reward of labour for
everybody, to be bestowed on him according to his capacity and desire.

God Rama sits in the balcony and accepts salutations from

everybody.
Page237
He grants rewards to everybody, according to the services rendered
by them.

Everyone gets happiness, more or less.

But this happiness is not devoid of misery.
The question arises as to why it is so.

The reply is this.

In this sphere of life, where
 ignorance and
 selfishness
have spread their web, this is inevitable.

In this sphere of life,

where ignorance and selfishness have spread their web,
Happiness and Misery are inevitable.

The more the courage to bear, the more the worries of each one.

What has been discussed above is not about the happiness of the world.
It is true that only relief and pain etc., are our share in this world.
But they are temporary, because the world itself is temporary and not
permanent. To involve ourselves in it (world) is misery.
But the wonder of it (world) is that we feel happy in enjoying it. This is the
misery.

World itself is temporary and not permanent.

To involve ourselves in world is misery.

Nobody can claim that he can be happy according to his will.

All the objects of happiness in the world are weird and wonderful.
By observing everything here, a man of discrimination learns new lessons
every time.
Page238
For instance,
there is a man, whose only aim in life is to earn money. He thinks money to
be everything.
He is happy to possess money and for earning this, he has established a
money lending business. He would surely earn money because Nature
respects the sentiments of everybody.

But what is the result of it?

Because his attempt to make money is due to ignorance, his greed for
money will go on increasing with his earnings. Whatever happiness he has
got by earning this money will be lost, as his craze for money increases.

If you hanker for money and are greedy, happiness automatically departs.
You would never have seen a greedy and hankering man to be very happy
in life.

“The result of greed is entanglement, and never to get out of it.”

When he gets money, then he cannot get away from it. Due to his own
mistake, he lost the happiness of getting money. Then he gets anxious
that somebody is going to take away the money from him. So, a strong
house was built and a steel box purchased to guard the treasures, and
servants were engaged. It becomes his fair/foul duty to flatter the
concerned officers. What a painful state ?

Majnu (the Persian lover) has two-fold difficulty.

Neither he gets the association of his (Beloved) Laila, nor can he bear
separation from her.

Where a VEIL OF IGNORANCE is hanging heavy, happiness is wrongly

interpreted. The world and the worldly objects will not always be with us.
Page239
Then why can’t one be inclined towards Reality, when all the happiness of
the world is perishable ?

Does it not appear appropriate, that one should penetrate through the veil
of his mind for some time, think over and find out as to where, in what
action and in which place, real happiness is available ?

You yourself are Real Happiness.

The whole universe is reflected through your shadow.
Whatever wonder is seen outside, is only from the soul.
It is the soul, which has created it.
It is the soul, which has brought it into existence.
But the soul forgot all this.

You (Self) yourself are Real Happiness.

The whole universe is reflected through your shadow.
Whatever wonder is seen outside, is only from the soul.
It is the soul, which has created it.
It is the soul, which has brought it into existence.
But the soul FORGOT all this.

Page240
Every THOUGHT has two states. Both negative and positive.

ప్రతి ఆలోచనకు రెండు ిస్థ ల

తు ు ఉెంటాయి. అనుకూల మరియు వ్య తిరేక
స్థిల
తు ు.
ఒకటి మెంచి, రెండు చెడు.

In every state there exists its opposite also.

ప్రతి ి
స్థ తి
తు లో దాని వ్య తిరేకత కూడా దాగి ఉెంది.

VERY IMPORTANT POINT WE HAVE TO UNDERSTAND.

మనెం అర్ ధెం చేసుకోవ్లిన అతి ముఖ్య మైన విషయెం.

 Where there is happiness, there is always a fear of unhappiness.
 In peace, there is a fear of disturbance.

This duality is due to our thinking faculty.

సెంతోషెం(Happiness ఆనెందెం) ఉనన చోట, ఎప్పు డూ అసెంతృప్త ి భయెం

ఉెంటెంది.
శెంతి (Peace) ఉనన చోట, భెంగెం కలిగిెంచే భయెం ఉెంది .
ఈ దవ ెందవ తవ ెం మన ఆలోచనా ధోర్ణి వ్లన కుగులెంది.
Page241
 The deity of the mind is Brahma.
Brahma is the CREATOR of the positive and negative thoughts.
మనసుు యొకక దేవ్త ప్రహ్మ .
సానుకూల మరియు ప్రతికూల ఆలోచనల సృష్టక ి ర్ ి ప్రహ్మ .

The EGO IS ALSO GIVEN BIRTH TO BY THOUGHT.

అహ్ెంకార్ెం కూడా భౌతిక ఆలోచనల వ్లన జనిమ సుిెంది.

This sphere of creation is a mixture of pleasure (+) and pain (-).

సృష్ట ి యొకక ఈ గోళెం ఆనెందెం (+) మరియు నొప్తు -బాధ (-) యొకక
మిప్రమెం.

Lord Brahma (the deity of Creation) has created this world by mixing
happiness and sorrow together.

Here the happiness and sorrow are twins.

They are like the Siamese twins who never stay separate from each other.

ప్రహ్మ (సృష్ట ి కర్),

ి సుఖానిన -దుఃఖానిన కలిప్త ఈ ప్రరెంచానిన సృష్టెం
ి చాడు.

ఇకక డ సెంతోషెం మరియు దుఃఖ్ెం కవ్లు.

అవి ఒకరికొకరు ఎరు టికి విడిపోని ియామి కవ్లుగా కలిసే ఉెంటాయి.
మెంచి వెనుక చెడు, చెడు వెనుక మెంచి, రాప్తి వెనుక రగు, రగు వెనుక
Page242

రాప్తి.
All are made of molecules, and
the attraction and repulsion visible in them
is due to the presence of LIFE in them.

What will you call this power of attraction and repulsion, or say, love and
hate ?
[ power of dualities ]

ఈ విరవ ెంలోని అనిన వ్సుివుు, జీవుు, రదార్ ధముు అన్నన అణువులతో

తయార్వుతాయి మరియు వాటిలో కనిప్తెంచే ఆకర్ షణ మరియు వికర్ షణ వాటిలో
జీవ్ెం ( ప్ాణరకి)ి ఉెండటెం వ్లన ఏర్ు డులెంది.
లాలాజి Lalaji Vol.2 Book-5

Page243
Even an ATOM in the universe has its own
 personality and
 individuality, and
 has life.
Without life none can exist.

Even an ATOM in the universe has its own personality and individuality,
and has life. Without life none can exist.

“ O God – Thy MAYA (Nature) Creates All These Dualities. Save us from
these.”

Lord Krishna says, “The worldly and sensory things are like heat and cold,
happiness and sorrow.” Thereby meaning that anything worldly gives rise
to dualities like
 heat-cold,
 love-hate,
 joy-sorrow,
 pleasure-pain,
 convenient-inconvenient etc.
If the mind is engaged in these, various deviations occur. Hence you
should consider them impermanent and not succumb to such perversions.

The sensory pleasures are momentary, and hence true happiness is not in
them.

Treat them as temporal and do not worry over their existence or not.
Page244

Even relationship of the near ones comes under this category.

The meeting or separation from our relatives is similar to the worldly
pleasures derived by sense organs.

Hence the Lord instructs Arjuna to put up with all pleasures and pain as a
passing phase.

Page245
 మనస్సు లో సానుకూల మరియు ప్రరత్మకూల భావాలు

ALL PERCEPTIONS (ACTIONS)

 Whatever I see, hear, smell, taste, touch ~ creates
positive and negative feelings, and effects (emotions)
in the mind.

Understand this and ignore them (positive and

negative feelings and effects).

నేను ఏది చూసినా, వినాా , వాసన – రుచి - సప ర్శ లను అనుభూత్మ

చందినా ~ అవి మనస్సు లో సానుకూల మరియు ప్రరత్మకూల భావాలు
మరియు ప్రరభావాలను (భావోద్వే గాలు) సృష్టసా
ి ా యి.

దీన్నా అర్ థం చేస్సకండి మరియు వాటిన్న రటిం

ి చుకవద్ద.ు
(సానుకూల మరియు ప్రరత్మకూల భావాలు మరియు ప్రరభావాలు).

( ప్రరహంచేవి / చర్ా లు ).
Page246
 WORDS - TALKING, HEARING
 WORDS (yours and others) create positive and
negative feelings and effects (emotions) in the mind.

Understand this and ignore them (positive and

negative feelings and effects).

వినే మాటలు, మాట్లాడే మాటలు (మనవి-ఇతరులవి) - అవి

మనస్సు లో సానుకూల మరియు ప్రరత్మకూల భావాలు మరియు
ప్రరభావాలను (భావోద్వే గాలు) సృష్టసా
ి ా యి.

దీన్నా అర్ థం చేస్సకండి మరియు వాటిన్న రటిం

ి చుకవద్ద.ు
(సానుకూల మరియు ప్రరత్మకూల భావాలు మరియు ప్రరభావాలు).

(మాటలు).
Page247
 (THOUGHTS)

 Except I Am Master, all other thoughts create positive

and negative feelings and effects (emotions) in the
mind.

Understand this and ignore them (positive and

negative feelings and effects).

మాష్ర్
ి కి చందిన ఆలోచన తరప మిరతా అన్నా భౌత్మక్ ఆలోచనలు
మనస్సు లో సానుకూల మరియు ప్రరత్మకూల భావాలను మరియు
ప్రరభావాలను (భావోద్వే గాలు) సృష్టసా
ి ా యి.

దీన్నా అర్ థం చేస్సకండి మరియు వాటిన్న రటిం

ి చుకవద్ద.ు
(సానుకూల మరియు ప్రరత్మకూల భావాలు మరియు ప్రరభావాలు).

(ఆలోచనలు).
Page248
 B G 2.14

O Son of Kunti !

The senses and worldly activities produce

 heat and cold,
 happiness and sorrow, and
 generates destruction and
 are temporary.
Arjuna ! Learn forbearance.” (Gita 2/14)

BG 2.14: The contact between the senses and the sense objects
gives rise to fleeting perceptions of happiness and distress.

These are non-permanent, and come and go like the winter and
summer seasons. One must learn to tolerate them without being
disturbed.
Page249
2.14 As sound, touch, form, taste and smell with their bases, are
the effects of subtle elements (Tanmatras), they are called
Matras. The contact with these through the ear and other senses
gives rise to feelings of pleasure and pain, in the form of heat and
cold, softness and hardness.

The words ‘cold and heat’ illustrate other sensations too. Endure
these with courage till you have discharged your duties as
prescribed by the scriptures. The brave must endure them
patiently, as they ‘come and go’. They are transient.

When the Karmas, which cause bondage, are destroyed, this

‘coming and going’ will end. The Lord now explains the purpose of
this endurance:

Page250
 BONDAGE AND FREEDOM

Artificial feeling and the idea of firmness of artificial relationship was a form
of mental conception just like religion.

It was a play of man’s will power being uni-directional.

Now, the question is: how is this life a bondage?

The answer is that THOUGHT alone has made this play a cause of
bondage.

THOUGHTS
ALONE ARE THE CAUSE OF BONDAGE

Desire gave birth to GREED in mind

It (desire) held the mind steadfast
Gradually the GREED became strong
And that (greed) was the root-cause to bind.

In that firmness the mind was bound

With the thread of ‘I’-ness
It acted as the warp and woof
And the web was knit all-round.
Page251
Thus increased the desire for bondage
It became a mine of worry and vice
Just as the gait of snake or mouse
It remained quite unwise.

It does not give up greed nor its association

And wants to be by its side
Where there is greed, there it resides,
A strange and wonderful juxtaposition!

This is the bondage of the rope of Time,

Hardly one can see,
When the lord bestows His grace Supreme
Then disappears mental worry.

GAME OF THOUGHTS. THOUGHT BONDAGE.

Page252
For example, (1)

In a drama, a certain individual assumes the role of the King Indra and
comes on the stage.

Due to the strong thought he considers himself Indra during the play and
even after the drama is over, THIS THOUGHT took a firm root in his heart.
People laughed at him and explained to him.
But he could not be convinced, with the result that he experienced sorrow
and became a butt of ridicule.

Take another example. (2)

A person thought in his dream that he was ill, and

the THOUGHT became so firm that it persisted even after his waking.

Now he laboured under the same illusion in the waking state and during
sleep.
Though he appears to be quite healthy, he never admits it; and
he remains unhappy without any reason.
This is another example of bondage.

Take one more example. (3)

A person is under the illusion of ghost.

He saw a bare branch of a tree in the dark night and thought it to be a
ghost.

His THOUGHT power told him that the branch is a long-toothed ghost.
He became afraid and ran away, fell down and became unconscious.
When he regained consciousness and opened his eyes, the illusion of the
ghost caught hold of him.

He begins to talk at random and to roam here and there like a mad man.
He is thus unhappy.

When a THOUGHT born out of illusion torments a man in this way,

Page253

he is caught in its bondage and becomes unhappy.

This world is a place of illusory thoughts, where thousands of affairs of
illusion happen.

What else can a man be except being unhappy when caught in the meshes
of illusory thoughts?

Brahmana, Kshatriya, Vaishya, Shudra, is a THOUGHT born of illusion.

Grihastha, Vanaprastha, Sanyas – is an illusory THOUGHT.

Hindu, Muslim, Christian, Jew – is an illusory THOUGHT.

Religion, Tradition, Customs, Sect (or Path) – all these are illusory
THOUGHTS.

OUR OPINIONS, BELIEFS, EMOTIONS, FEELINGS, ETC..

ALL ARE DIFFERENT TYPES OF ILLUSORY THOUGHTS ONLY

Men who have been caught in the chains of this bondage are so much
worried that they are unable to understand reality.

All these bondages are not real; all of them are artificial, illusory,
pertaining to THOUGHT, and fictitious.

This chain goes far beyond, so much so that it exists in the other world
after death.

FOUR TYPES OF FREEING MAN FROM THOUGHT BONDAGE:

1st TYPE

1. If one can understand this bondage, and after enjoying pleasures and
suffering miseries one feels aversion towards them, or mentally
Page254

refrains from them, you will find many a man free in this world in the
same way as they are bound.
 Such men begin to persuade and pacify as soon as desires are born.
They are called wise men of high approach.

They free the persons in bondage by proper means and instructions.

Their existence is a matter of fortune.

They are called mumukshu or ‘desirous of emancipation’ and are

highly qualified and the most fit.

2nd TYPE

2. But those devotees of God who love bondage are very obstinate and
stubborn. They do not want to break the bondage, but only want to
save themselves from misery. Such is their fitness.

The doctors of their diseases are generally propagators of religion,

who treat one illusion with another illusion, and gradually free many.

3rd TYPE

The third category of men are even worse than these.

3. They know full well that customs and manners, particular religions
and traditions are the worst bondage.

But they are enemies of all reform.

Those who free them are somewhat harsh by nature.
They take work with strictness and topple down the faith and beliefs
of their disciples.

They dig out the roots of illusory ideas with cruelty and oppression.

They are good at heart, but when they see no other means, they are
compelled to take work with strictness and force.
Page255
4th TYPE

4. There is a fourth type of freeing men, who are called saints, who are
found in almost all religions and sects. They are the most
sympathetic, most kind, and very good at heart. They become a
friend, philosopher and guide and awaken the disciples.

They do not adopt the method of threatening, refuting or beating.

They reveal the Reality by safe and peaceful means.
They strengthen the chain of their satsangh and give the benefit of
their satsangh to those who are caught in illusion.

Without aversion towards religion or tradition, they explain to the

aspirants according to their bent of mind, but give them their own
colour and make the aspirants like themselves.

These are different kinds of liberators.

The patient, however, is certainly fit for some kind of treatment or the other.
Now the fact remains that some patients act according to the advice of the
doctor and take medicine remaining on strict diet, and they regain their
health in a short time.

Some invite disease due to their ignorance;

some do not adhere to diet;
some do not care for the doctor’s advice.
That is why the remedies of doctors differ.

FOUR TYPES OF PATIENTS :

1st TYPE :

1. Among patients they are the best who have faith in the doctor;
who delight in taking medicine; and
who are willing to remain on a strict diet.
Such patients recover their health easily and in a short time.
Page256
2nd TYPE

2. The second type of patient hears the advice of the doctor but seldom
keeps up the diet. Their doctor explains to them, coaxes them and
gradually brings them to normal health by slow and average
treatment.

3rd TYPE

3. The third type of patient wants to get cured but is very bad at
regimen; they dislike bitter medicine and at times they look upon
their doctor with contempt.

For them Nature sends a hard-hearted physician, who sits on the

chest of the patients and makes them swallow medicine by force.

He never listens to the words of his patients and treats them with
utmost cruelty, strictness and compulsion.
He never cares for the sentiments of his patient.

4th TYPE

4. The fourth type of physician is the saint who becomes a friend and
sympathizer of his patient, and treats the disease according to
convenience.

They bring the patients under their control through love, however
stubborn they may be, and restore their health.

The qualification for treatment of the patient is the condition at each and
every stage.
Page257
 THE NATURE OF FREEDOM OR LIBERATION

Attaining freedom from miseries is liberation.

Liberation is both permanent and temporary.

When the liberation is such that the bondage of sorrow is never felt it is
permanent liberation.

Is bondage also permanent, if we are to speak of liberation as permanent?

No, bondages are not permanent, they are temporary.

If bondages were permanent there would not have been any possibility of
liberation from them.

Now the question is that if bondages are temporary and not permanent,
liberation would also be temporary.
Bondages, however, are temporary, but liberation is permanent.

Some say that being bereft of feeling and movement, like a stone, is
liberation.
Some think that being one with the ocean as the drop, is liberation.
Others say that flame uniting with flame is liberation.
Some believe that one who ascends high is liberated.
But none of these is true.

Mental attachment is bondage, and detachment is liberation.

Mental attachment is bondage.

Mental detachment is liberation.

It is also called sacrifice, or renunciation.

Renunciation and detachment can also be called liberation.
Page258
The following is the difference between these two which is also found in a
saint, and in one who has renounced every thing.

Those who see attachment in detachment and

detachment in attachment are called saints.

Such is their liberation.

Their (saints) system is pure existence, passing through the stages of

attachment and detachment.

This is the positive way.

He who renounces everything is a detached person.
He goes beyond the levels of total detachment towards attachment and this
is the way of ‘Not this, Not this’ – Neti, Neti.

The desired goal and ideal of both is one and the same.
One is quite clear about it whereas the other is devoid of clear vision.
But even that is not total negation.

How can there be the negation of negation?

It appears to be mere jugglery of meaningless words.

Internally he also aims at attachment, and there is no other way but to

accept this attachment.

Negation or Renunciation is the way of pure knowledge, and attachment is

the way of love and devotion, which is purely positive.

Page259
 LIFE IS A PLAY OF THOUGHTS.
Liberation Bondage
Purely positive thoughts Positive thoughts Negative thoughts.
(Single thought - Divine ) (worldly) (worldly)
Freedom Less bondage Full bondage
from worldly thoughts.
Resistance to external Worldly thoughts, compel, force , drive you ~
stimulation. to behave, to speak, to act in a particular fashion.

Page260
Page261
Page262
 PART - 4

JOURNEY OF
IDENTITY
OR

Page263
Page264
Page265
 Consciousness = A person’s mind and thoughts

CONSCIOUSNESS –
 a state of your mind (thoughts) in which you grow until you reach full
awareness,
 then becoming a True and Living God or Master,
 creating and experiencing your own reality of Master,
 expanding and exploring that reality of Master,
 changing and re-creating that reality of Master as you stretch your
consciousness to infinite or shall we say, to no limit.

Consciousness – that of which you are truly aware –

is the basis of all truth and thus of all true spirituality.
What is needed is a growth in consciousness.

All actions of every one depend on the data at hand.

Consciousness is everything.
Of what are you aware?
What do you know?

Know the truth that you are the Master in essence, and that truth shall set
you free. Page266
Our existence in the present GROSSEST form is neither sudden nor
accidental but it is the result of a slow process of evolution.

The existence of soul can be traced out as far back as to the time of
creation when the soul existed in its naked form as a separate entity.

From that primary state of existence of the soul in its most subtle form we
marched on to GROSSER and GROSSER forms of existence. These may
be expressed as coverings round the soul. The earliest coverings were of
the finest nature and with them we existed in our homeland, the Realm of
God.

The additions of more and more coverings of ego continued and

subsequently
 manas (psyche),
 chit (CONSCIOUSNESS),
 buddhi (intellect) and
 ahankar (ego)
in cruder forms began to contribute to our GROSSNESS. In due course
samskaras (impressions) began to be formed which brought about their
resultant effects. Virtue and vice made their appearances. Slowly our
existence assumed the densest form.

The effect of samskaras is the commencement of feelings of comforts,

miseries, joys and sorrows.

Our likings for joys and comforts and our dislikings for sorrows and
miseries have created further complications.

We generally find ourselves surrounded with pain and misery and we think
that deliverance from them is our main goal. This is a very narrow view of
the problem.
Page267
Soul possesses CONSCIOUSNESS as a result of God’s will to effect
creation.

The soul likewise began to form its own tiny creation and gathered round it
things of its own creation.

Now a stir, a motion (i.e., unrest or disturbance) was the main factor in
bringing about the creation.

Similarly for the tiny creation of the soul too, unrest or disturbance is
indispensable.

I saw a peculiar dream on the night of 30th March.

What I remember I place before you.
It may explain your meaning of anna.

Somehow I got the wound of a dagger in the neck and died.

I was thrown into the river.
There was no breath and no beating in the heart, but I was conscious of
what had happened.

A man, knowing that I was assassinated by somebody, wanted to report

the incident to the police.

So he examined me thoroughly.
He examined the pulse, which had stopped, and he also found that the
beating of the heart had ceased, but I was aware of all this although there
was no breath.

Then life began to creep in again, the beating of the pulse commenced,
and the heart resumed its function.
Page268

Afterwards I got up from sleep and began to muse over it.

I came to the conclusion that CONSCIOUSNESS was there although the
breath and other things were not there, and the body was lying lifeless.

IT GOES TO SHOW THAT CONSCIOUSNESS IS THE ROOT CAUSE OF

LIFE.

I think this was the vision shown to me to solve the mystery of breath.

Page269
IDENTITY

Page270
At the time of total dissolution, every soul will reach the Source.
But as we want to enter into that state in this very birth, we start functioning
forthwith to reach the Source.

The process of the creation of souls has not come to an end.

New sparks are coming from the fire and also sparks from the sparks.

Every soul has its own identity and each soul continues to transmigrate
till liberated.

EVERY SOUL HAS ITS OWN IDENTITY.

As regards ‘IDENTITY’ I may say that it can better be presumed to be

something like a fine idea which subsequently develops into THOUGHT.

Identity is a fine idea which later becomes a thought.

Uncontrolled / diversified thoughts become ego.

It is very difficult to convey its exact sense.

One may however take it to mean as that which brings into our cognizance
the CONSCIOUSNESS OF THE ORIGIN, or, as a bit grosser form of the
original CONSCIOUSNESS, or, in other words, as Reality garbed in a
somewhat grosser covering.

The grosser form strikes in our heart an idea that there must be
Page271

something beyond, which serves for a cause to bring it into being.

One might thereby be led to the conclusion, that too, in its turn, must have
a cause of its own. The sequence of cause and effect may thus continue till
one might come up to the point where the sequence too gets out of our
CONSCIOUSNESS.

Logically one might as well say that even this must have a cause.
But then it is all beyond human comprehension.

Suffice it to say, that at its finest level it is denoted as IDENTITY.

Every embodied soul must have an IDENTITY, which at the higher

level is finer and subtler.

The subtler the IDENTITY, the more powerful will a man be in life.

1. IDENTITY remains in existence till the time of mahapralaya when it

loses its INDIVIDUALITY or IDENTITY and

2. MERGES INTO ONE COMMON IDENTITY,

3. which (Common IDENTITY) later serves for the cause of the next
creation.

Thus it is only the INDIVIDUALITY that ends and not the IDENTITY.

[ MEANING: Individual identities merge into one common IDENTITY ]

It is so because of the dormant action at the Root or the Centre where the
difference between ‘being’ and ‘non-being’ is but nominal.

IDENTITY remains in existence till the time of mahapralaya when it loses

its INDIVIDUALITY or IDENTITY and merges into one COMMON
Page272

IDENTITY, which later serves for the cause of the next creation.
Thus it is only the INDIVIDUALITY that ends and not the IDENTITY.
It is so because of the dormant action at the Root or the Centre where the
difference between ‘being’ and ‘non-being’ is but nominal.

Meaning of COMMON IDENTITY :

CONSCIOUSNESS is a marvelous thing.

It was divided into an infinite number of "pieces"—so that each "piece" can
play the game of life and finally experience the wonder of Ultimate Self.

The reason why I have emphasised so much upon negation is that without
it the unfoldment of the KNOTS and one's expansion can never be
possible.

The grains of wheat, each of which has an integral entity of its own, when
ground into flour lose their INDIVIDUALITY by casting off their coverings.

Page273
Akasha is the space while avakasha is the time, both widely different from
each other. Time – the creation of space – may be taken as the grosser
state of akasha.

As a matter of fact the universe is the manifestation of time or avakasha;

while God is that of akasha or space.

The inner circle led to the creation of the outer universe.

The intervening portion is the duration.

If the outer covering along with intermediary portions gets dissolved, as it

happens at the time of mahapralaya, only akasha or space remains.

This is to say that the IDENTITY transforms into akasha; or in other words
the IDENTITY is Akasha.

IDENTITY (FINE IDEA) TRANSFORMS INTO AKASHA

IDENTITY (FINE IDEA) = AKASHA (Absolute Space).
Page274
 • EGO or Individuality is the basis of existence of Jiva, the individual
soul.

• Without EGO, jiva does not exist.

• The 'IDENTITY (FINE IDEA)' is absolutely essential for physical

body, which admits of growth and development.

• Originally jiva and Brahman were quite akin to each other.

• The individuality of the jiva only effected a difference between the

two.

• jiva as a soul bound up within ego or individuality.

• jiva like a golden bird got itself completely enclosed within the iron
cage of the body due to the effects of actions and counter-actions of
thoughts, emotions, feelings and desires (in the zone of ego).

• Jiva (Atman) means moving and thinking. The two things are parallel
in the being of the jiva.

Some are of opinion that avatars do not have an IDENTITY (FINE IDEA).
I do not agree with them, since, if they had no IDENTITY (FINE IDEA), they
could not have worked bodily for the purpose of accomplishment of the task
allotted to them.

As for their work, they stand in need of a physical body, which admits of
growth and development.

The 'IDENTITY (FINE IDEA)' is absolutely essential for them as it is for any
one else. Page275
After crossing the fifth circle of the Heart Region one enters the Mind
region. The eleventh circles of this region depict the various stages of
egoism.

The condition gets subtler and finer as one progresses through them.
There are innumerable points and KNOTS in each of these circles.
In the ordinary course, it would require a whole lifetime for going from one
point to the next but for the wonderful yogic process of pranahuti.

This process of cleaning is to be repeated for about five minutes before

meditational practice in the morning as well.

Other ways of cleaning may also be advised according to the needs of

individual abhyasis, and need not be mentioned here in detail.

Suffice it to say, that the process of cleaning uses the original power of
thought in the form of human will for the refinement of the individual soul
to enable it to ascend the steep and slippery path of realization of the
subtlest Essence of IDENTITY.

By the time we reach the sixteenth circle we are almost free from egoism.
The condition here has rarely been attained even by the greatest sages.

As far as my vision goes, I find none except Kabir who could have secured
approach up to this stage (sixteenth circle) apart from my great Master who
had attained stages far beyond the limits of human approach.

After this circle, what remains in one is a mere IDENTITY, still in gross
form.

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

Here the guru's assistance is still needed, since even the subtlest force of
the swimmer in the act of his heavy swimming sets up waves of energy that
erect a barrier against progress.
Page276

Only the experienced, capable and watchful guru helps in settling the
waves and teaching the swimmer the art of light swimming which is almost
akin to floating but still is not floating which type of swimming does not set
up opposing waves.

The guru also helps to keep the swimmer from slipping into enjoyment of
the state of light-swimming which will impede further progress, and takes
him on the further journey.

The form of GROSS (dense) IDENTITY - as I called it - has all the time
been getting finer and subtler up to the last possible LIMIT.

We have now secured a position which is nearmost to the Centre and it is

the highest possible approach of man. Here we are in close harmony with
the very Real condition. When one gets in close touch with Bhuma, the
Ultimate, or God in the Absolute State, what or where he is, is beyond his
understanding. Complete merging into the Centre or the Almighty is
however not possible since it is essential to maintain a nominal difference
between God and soul.

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

should fix his eyes upon from the very beginning if he wishes to make the
greatest progress on the path of realization.

1. The form of GROSS (dense) IDENTITY HAS ALL THE TIME BEEN
GETTING FINER AND SUBTLER UP TO THE LAST POSSIBLE
LIMIT.
Page277
 2. We have now secured a position which is nearmost to the Centre and
it is the highest possible approach of man.

3. Here we are in close harmony with the very Real condition. When
one gets in close touch with Bhuma, the Ultimate, or God in the
Absolute State, what or where he is, is beyond his understanding.

4. Complete merging into the Centre or the Almighty is however not

possible since it is essential to maintain a nominal difference between
God and soul.

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

should fix his eyes upon from the very beginning if he wishes to make
the greatest progress on the path of realization.

The mind region, which lies next to the region of heart, is the sphere of ego.
When this has been crossed through, it brings one to the level where ego
assumes a rarefied state. Further on, as one enters into the central region,
the EGO transforms into IDENTITY.

EGO TRANSFORMS INTO IDENTITY.

At early stages this ego is of a GROSSER type but, as one proceeds on

through the successive rings in the region, it goes on growing finer until it
assumes its absolute state, which might well be presumed to be almost an
extinction of ego.
Page278
The region of Heart is now crossed and now we enter the Mind Region,
after crossing the fifth circle.

The eleven circles after this depict the various states of egoism.
The condition there is more subtle and grows finer still as we march on
through the region.

By the time we reach the sixteenth circle we are almost free from egoism.
What remains when we have crossed this circle is a mere IDENTITY (FINE
IDEA) which is still in a gross form.

Before the time of creation the only thing in existence was the root cause
and the whole universe as we see it today was merged in it in the most
subtle form, everything losing its individual IDENTITY.

Now, the centre, like the tiny SEED of the tree, included within itself the
whole of the universe in the most subtle form.

IT was thus the extremely abridged form of the same expanded

manifestations as we see today.

Thus the centre, the latent motions and the entire creation in the most
subtle form all combined together as one unit, led to be the cause of
creation when time came.

At the time of creation everything began to assume a form of existence.

Man also assumed his individual existence.
 Centre,
 Latent motions and
 Universe ( entire creation )
God has given brackets in sub-circles of the Heart Region.
Page279
They begin to get loose till they lose their IDENTITY and come to a
standstill.

No power of brackets now remains.

You untie everything.

This untying of a certain thing produces some result, because it is the

natural phenomenon that every action must bring out some result.
The rays you feel in the different corners of the sub-circle all begin to
disappear.

The light which you feel by the amalgamation of matter with the real thing,
begins to fade till it disappears altogether.

The consciousness of individuality was the first covering in the

composition of the man.

The consciousness of individuality was the first covering

in the composition of the man.

Further additions continued one after the other.

Egoism began to develop and ultimately assumed a grosser form.
The working of mind, senses and faculties began to contribute their share
towards grossness.
Page280

Actions of the body and mind led to the formation of samskaras.

Finally, now the man exists in the grossest form, consisting of the outer
gross body and inner finer bodies and coverings.

Now, from this outer solid state of existence we march right towards the
centre passing through finer states one after the other.

From gross body we come to the mind body and then to the causal body
growing finer or more subtle at every step and proceed on further, dealing
with other coverings.

Now if your goal is just what it really ought to be, and the will for attaining it
is also strong and perfect, you begin to draw in power from the Central
Region which remodels it for further approach.

When you proceed onwards, i.e., into the Central Region, IT appears in the
form of IDENTITY.

IT remains in force in that region till you leave your body.

Thought is not there.

You are in a way quite naked, so the egoism also appears in the naked
form which ultimately becomes the IDENTITY (FINE IDEA) of the liberated
souls. You may call IT almost dead.
A man is sleeping; mosquitoes or ants bite him during sleep or he feels
some itching sensation; his hand automatically goes to that part of the body
and he rubs or scratches it according to his need, but he remains in the
sleeping state.

Now he has no idea of the action either before, during or after it, and when
he wakes up he does not even remember anything about it.

When this condition is attained, i.e., the sleeping state in the waking
condition, and you go on with it, doing everything as circumstances
demand, without any idea of the work or its doer, then the actions you do
leave no impression whatsoever on you; and a little beyond, it is turned
into IDENTITY.

These are the different stages of egoism which almost die out while
entering the Central Region.
Page281
The thing is called IDENTITY (FINE IDEA), or the IDENTITY (FINE IDEA)
of the liberated souls, remains even then. IT disappears only in
mahapralaya when everything comes to an end.
Of course the so-called Zero remains even then.

That means all the identities of the liberated souls, as well as those of
others and everything else in existence, merge into one and lose their
individual identities; and this itself becomes an IDENTITY (FINE IDEA) to
bring forth creation anew when the time comes.

One who reaches there controls the universe according to as he is

directed. The directions come from the Absolute Base.
I would have revealed here how directions proceed from the Absolute
Base, but I do not, as it is likely to be misunderstood unless that sort of
understanding (anubhava) is acquired.

Special powers are allotted to him and he begins to work with them.
He feels the wave of Godly work and sets himself to it accordingly.
Every order of God passes through him.
He catches and reads everything in Nature.
Everything remains vivid to his eye.
Oneness is predominant.
He feels everywhere the same, in and out.
He cannot judge a stone, a man or a plant in the solidity of forms, as they
are. Limitations end here.

This is the final goal, and the problem of life is thoroughly solved.

No worship or meditation is required here.

The various powers of nature are at his command and he takes work from
them. They obey him.
There shall be one and only one such Personality in the whole of the
universe at a time.

When the time of mahapralaya comes such a one, then in existence, will
work in conjunction with the liberated soul specially deputed for the
purpose of dissolving the creation.
Page282
The above-mentioned liberated soul shall be nearer the Centre than the
other ones. The landing place of liberated souls is shown in diagram No.VI.
They swim and swim near about the Centre – the vast limitless Expanse –
Infinite. The liberated souls will lose their IDENTITY altogether only when
mahapralaya, the state of dissolution, comes in dead form as stated above.

The space shown round the dot marked 'C', the Centre, is the actual place
of landing and swimming for the liberated souls.

This is such a vast expanse that the first rishi of the time when the world
was born is still swimming, and has not yet been able to reach even the
middling point of this ocean.

Those who have got vision of the first type or, in other words, that which
they ought to have when they get into the Central Region, can verify the
truth of what I have stated above.

In this region the state I have described as Nothingness conveys the idea
of something powerless.

Centre in itself has no action within it, though near about it are the invisible
motions, no doubt.

It conveys the idea of something motionless and mute.

If I open it further people will get puzzled.
It is Infinite within itself, and one will plunge into the sea of wonder and
amazement if he steps further.
It is concerned purely with anubhava of the highest type.
Expression and imagination fail altogether.
I shall be very glad if anyone, after higher attainments offers me a chance
for this humble service. Page283
When the condition of mergence, AFTER HAVING CROSSED ITS LIMITS,
ASSUMES THE FORM OF IDENTITY, then whatever THOUGHTS come
arise from the heart alone.

Now I again come to the point. God, taken in the sense of the Centre or
Bhuma, does not possess mind or manas. Had he had it the law of
karma—action—would have applied to Him as well and He would have
been in the world like us.

Mind (manas) is an instrument which He has bestowed upon man.

A part of it is with us and the other end extends nearly up to Him.

Our attention is towards both of them. With the former we attend to our
worldly affairs while with the latter to the Divine. When we connect the
former with the latter the same one current begins to flow all through. For
this we have to practice, so that a throb in the latter may begin to resound
in the former—the human mind.

Now imagine what the condition of a man would be when, after making his
heart like that, he hits into the Central Region and crosses the seven rings
to acquire swimming in the infinite ocean. He shall definitely be nearmost to
Bhuma and further on if contact is developed which is nothing but the state
of merging or layavastha in the Bhuma, then everything is accomplished
and all his activities in the spiritual field come to an end. Whatsoever little
remains may be beyond the grasp of imagination.

The life which is acquired after this final merging is the real life which is
attainable only after complete negation of self. Now if we dissolve that, the
life would then be a refined existence and if that too is merged then
whatever remains would be the Real. Words fail to picture that which
comes after the ultimate merging of that last state. At this level there
remains but a nominal difference between him and the Bhuma.

Further on, the next condition is when the conception of Bhuma is

thoroughly vivified. Nothing beyond it can be said, though THOUGHT
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GOES ON FURTHER STILL, and no end can be traced out. When we

arrive at the final condition and begin receiving commands, our
understanding fails to decide as to wherefrom they have come. When this
condition dawns we must realize that we have arrived at the state where it
can be rightly presumed that God does not move till moved by the devotee.

When we enter this ultimate state we are in a state of oneness. This is in

fact the real sphere of advaita though, if CONSCIOUSNESS of it remains,
duality has not yet forsaken us in the true sense. In other words, the
ultimate changeless state has not so far dawned. As a matter of fact it is
the place where the feelings of both duality and non-duality become extinct.
In the words of a poet, it can be translated as—“‘I’ has turned into ‘you’, ‘I’
become the body and ‘you’ the life in it, so that none may henceforth say
that I and You are apart from each other.”

When we settle down in it having merged to the last possible LIMIT what
do we achieve thereby? I will simply say that all powers originating from
below the Centre come to us and an abhyasi at this state of attainment can
do all that Nature does. All the forces of Nature are under his command,
and he supplies them power to keep the work of Nature a-going
unimpeded.

Fear is the production of the lower mind, and love the product of higher
mind. Fear is also a mental fallacy. When love awakens, fear disappears.
Page285
LOVE IS THE PRODUCT OF ONE GODLY MIND.
FEAR IS THE PRODUCT OF INDIVIDUAL MIND.

INDIVIDUAL MIND IS THE PRODUCT OF INDIVIDUALITY.

INDIVIDUALITY IS THE PRODUCT OF IDENTITY.

IDENTITY IS THE PRODUCT OF COMMON IDENTITY.

COMMON IDENTITY IS IDEA OF CREATION.

WHEN INDIVIDUALITY GOES FROM INDIVIDUAL MIND

ONE GODLY MIND (LOVE) ONLY REMAINS.
FEAR IS INDIVIDUALITY.

A stage comes to the spiritual aspirant where he fears for no cause.

That means he is growing up to a state where the state of the lower mind
begins to bid farewell. When the lamp is extinguished, moths do not fall on
it. When the seed is fried, there are no more chances for it to germinate.

When the SUN OF SPIRITUALITY shines it brings glory to the world,

Page286

which only Ultimate CONSCIOUSNESS can weave.

 ONLY ULTIMATE CONSCIOUSNESS
CAN MAKE THE SUN OF SPIRITUALITY SHINE.

And I am preparing men for this task. I have a strong hope that the people
will reap the benefit of my work.

It is indeed very difficult to describe the different conditions prevailing at

every circle, simply because it is difficult to express them in words.

Now our journey commences in these RINGS OF EGO and we march on,
crossing them one after the other.

For the sake of understanding, it is enough to say that with each step
forward, the condition of the ego, which was GROSS and heavy at the
onset, becomes light and subtle – so much so that in the last circle of this
region, the ego is almost negligible.

Even still, it is impossible to completely remove ego, as a little bit always

remains, but it is so subtle that it would be improper to call it ego; it can be
called an extremely light ego feeling.

So in this way, by crossing these sixteen circles, we are free from the
bonds of maya and ego, and have stepped into the Divine Circle, which I
have called the Central Region.

Here, there is neither maya nor ego.

Only an extremely subtle feeling of ego prevails which I have named
'IDENTITY'.

There are seven rings in this region also, which I have called the Seven
Rings of Splendour, or of light. This light, however, is in a very subtle form
Page287

and is described thus for the sake of calling it something.

As we march onwards, crossing these spheres, the deep feeling of
IDENTITY (it would be correct to call it a GROSS feeling) gradually
becomes subtler and, on reaching the last circle, it assumes its original
form, which means that the ego is removed.

After this, only swimming remains.

Now, we keep on swimming in this infinite ocean, which does not have any
shore, and man enters that place which I have represented in my book as
the final destination.

One can surely achieve this by being freed from all bondages, but the
actual test is whether one can achieve it in this present lifetime.

It is rare to find anyone who had attained progress up to that level in his
lifetime. As a matter of fact, it is the invention of our Guru Maharaj that a
man, while leading his normal day-to-day life, can safely achieve the state
of swimming in the infinite ocean.

Although I have tried to describe the different conditions of the various

circles, I am unable to find the appropriate words for them.

I do not know to what extent God has concealed His real state, which has
no beginning and no end.

After crossing the Seven Rings of Splendour, if one remains in control of

his mind and can express the state in words, it still remains a wonder as to
what he will find moving ahead. When I try to have a glimpse of this
through contemplation, my mind is completely baffled.

The actual Centre is inactive, and I assume there is a circle around it,
which is the final circle. I can speculate about it, but it is impossible to
describe, so the lovers of SPIRITUALITY can guess how much they will
have to travel in order to realise the Goal, and how difficult it is going to be.

It is only transmission – the main ingredient and power of Sahaj Marg – that
makes this hard work so simple and solves the problem of numerous births
and rebirths after this present life.
Page288
No worship or meditation is required here. The various powers of nature
are at his command and he takes work from them. They obey him.

There shall be one and only one such Personality in the whole of the
universe at a time. When the time of mahapralaya comes such a one, then
in existence, will work in conjunction with the liberated soul specially
deputed for the purpose of dissolving the creation.

The above-mentioned liberated soul shall be nearer the Centre than the
other ones.

The landing place of liberated souls is shown in diagram No. VI. They swim
and swim near about the Centre—the vast limitless Expanse—Infinite.

The liberated souls will lose their identity altogether only when
mahapralaya, the state of dissolution, comes in dead form as stated
above.

Page289
 CONSCIOUSNESS IS NOT OUR GOAL

People may call this stage as truth. It is not really truth we have arrived at.
Truth has been left behind and we are no more abiding in it. Truth carries
with it the sense of something which is not there. Truth is really the refuse
of the condition described as ‘Nothingness’.

To make it more clear, I would add that generally people admire ‘truth’ as it
appears in the form of CONSCIOUSNESS.

CONSCIOUSNESS IS NOT OUR GOAL.

IT IS ONLY A TOY FOR CHILDREN TO PLAY WITH.
We have to reach a point where CONSCIOUSNESS assumes its true
form (i.e., what it really ought to be).

CONSCIOUSNESS IS NOT OUR GOAL.

We have to reach a point where CONSCIOUSNESS assumes its true

form (i.e., what it really ought to be).

We have to make a search for the mother tincture from which medicines
are actually prepared. We are searching for the potentiality which creates
CONSCIOUSNESS, and if that too is gone then we find ourselves on the
verge of true Reality, pure and simple. This philosophy is too high to be
described adequately in words.
Page290

Do you understand when I say we have to find out ‘potentiality’?

What is its origin or where does it come from?
It comes from tam, the last resting place of a true yogi.
It is not one of the three gunas but an expression of the condition at the
stage as explained in my book Commentary on the Ten Maxims of Sahaj
Marg.

The liberated souls partake of it—the real thing, just described—according

to their rank and state.

The impression held by certain philosophers that liberated souls do not

possess the actual CONSCIOUSNESS but only the potentiality for it, is
wrong and misleading. No doubt the liberated souls develop their power so
much that they utilise both CONSCIOUSNESS and potentiality any way
they like, but really they are above both; and then only follows liberation.

If you have got potentiality developed in you, it means you have got
something which is far away from the idea of Nothingness.

There are various conceptions of God.

People look upon Him differently according to their capacity and
understanding.

The most commonly accepted conception of God is Eternal Power.

But the philosophic view goes much beyond and includes the idea of
Nirguna Brahma or Indeterminate Absolute which is above all multiplicity
and distinctions.

It is the ultimate cause and substratum of existence, the supra-active

Centre of the entire manifestation or the Absolute Base.

It is beyond quality, activity, or CONSCIOUSNESS.

It is also known as Para Brahma.
Page291
It is extremely difficult to express the ULTIMATE LIMIT but I shall write this
much anyway; when the abhyasi forgets himself as well as God, then it can
be considered that he can never come in this world again in any form.

In such a condition he shall remain drowned in such an Ocean that there is

nothing except that for him.

Prior to it he would have sold away his world for the sake of the other
world.

Now, if he could sell away even the other world, the Reality alone remains.

To come again to the point, now here is the end of all our activities and we
have now entered the Godly region in pure form.

Our goal is achieved and we are admitted into it.

Self is realized.

We are above actual CONSCIOUSNESS which abides in the region of

heart, and its potentiality which is rooted in the Mind Region. We are now
free from the endless circle of rebirth.

It can be imitated upon only by keeping one’s self off from every concept. It
depends upon practice so that one may bring himself up to it by means of
proper action and right behaviour. The state of settledness is helpful in it
Page292

but that too must end before one reaches the destination.
Then alone can CONSCIOUSNESS of reality be had, and
when CONSCIOUSNESS ALSO ENDS
we may then consider ourselves to have arrived at its primary stage.

After proceeding a long way in SPIRITUALITY, CONSCIOUSNESS

GROWS SUBTLER AND SUBTLER, TILL IT TURNS INTO
POTENTIALITY ITSELF. AS SOON AS WE GET RID OF IT, WE REACH
REALITY, PURE AND SIMPLE.

We go far above the elements, and the nature of transmission depends

upon the calibre of the guide. The pure sort of transmission is free from all
mayavic character,
which ultimately develops into elements.

I have stated in Efficacy of Raja Yoga that CONSCIOUSNESS IS NOT

OUR GOAL.

When you cross all these states of CONSCIOUSNESS, you will come to a
dormant stage, or the silent type of CONSCIOUSNESS.

When you go farther into it, you will have immense power at your
command. I think it may not be a vain assertion to say that the rotation of
the earth can be stopped for some moments if that power is utilised.

It can be utilised for the general good of the world; the change of season
can be affected by it, and rain can be brought in at any time.

But however we may proceed on, we have to remain dependent on the

Page293

Divine. I tell you one more thing, which may seem to be contradictory to the
above view. When Nature gives sole charge of a particular work to anyone,
she does not then meddle with what he does in that respect.

How beautifully you have written that CONSCIOUSNESS HAS BECOME A

BURDEN to you. I am very fortunate to find such conditions among my
associates. If you observe anything there in your system as
CONSCIOUSNESS, think that you have to go further still. I shall be elated
if I see your approach going above CONSCIOUSNESS, which is the basis
of existence.

All our inner activities should be faded out, so that we can observe
superconscious states. The occidental philosophers may not believe it,
because they have probably no such word as SUPERCONSCIOUSNESS
in their dictionary.

We add the word 'state' after conscious or superconscious, which is itself a

proof that these are mere conditions and we have to go far above them. It
may be the essence of all these CONSCIOUSNESSES.

If we reach that stage, that means we are abiding in lshwar, but the journey
or yatra is not finished as yet.

Faith can demolish any veil.

My dear brother, without this nothing works.
If I explain the reach of faith you will be amazed.
This is the crux of the matter: after entering into its (faith) arena man
loses CONSCIOUSNESS.
Page294
In 1942 I had a dream of my Revered Master, who said, "There are
persons who crave for wealth but they cannot do anything unless they take
me as their base."

He also described a meditation for me with instructions that this sort of

meditation should only be done when the BODY CONSCIOUSNESS is
thoroughly gone, and the SOUL CONSCIOUSNESS starts.

This sort of meditation works by banishing the idea of soul.

This idea should also leave one for good. It has come to my experience for
the first time in spiritual history that both body and soul idea have got to be
got rid of.

AFTERWARDS CONSCIOUSNESS OF CONSCIOUSNESS SHOULD

ALSO BID FAREWELL.

This idea I have expressed in Efficacy of Raja Yoga. The scientific world
may not agree with my views because this thing is beyond matter and
science cannot explain it. Real psychology is beyond mind, and the Reality
is beyond and yet beyond.

31 October 1944:
Lalaji had such a mastery over all the states of CONSCIOUSNESS that he
used to work even during sleep. He has graciously granted me the same
thing and tested me in it.

I came out successful in it by his grace. Moreover, I knew that I would be

tested in this matter. Lalaji remarked, "It is very difficult to keep secrets
from a person like you. SINCE YOU REMAIN ALWAYS ATTACHED TO
ME IN THOUGHT, YOU DO NOT MISS ANYTHING."
Page295
At 5:35 P.M. my last bondage was broken, and I knew it though I was not
told what it was. But I was warned not to leave the body before the
destined time.

There are various conceptions of the Ultimate Reality.

People look upon Him differently according to their capacity and
understanding.

The most commonly accepted conception of God is Eternal Power.

But philosophic view includes the idea of Nirguna Brahman (Indeterminate

Absolute) which is above all multiplicity and distinction.

It is beyond quality, activity and CONSCIOUSNESS.

This Nirguna Brahman is regarded to be the ultimate cause and substratum
of existence, the superactive centre of the entire manifestation.
It is also known as Para Brahman.

Ultimate Reality is
beyond quality, activity and CONSCIOUSNESS .

Page296
 INDIVIDUALITY
The CONSCIOUSNESS OF INDIVIDUALITY was the first covering in the
composition of the man.

Further additions continued one after the other.

Egoism began to develop and ultimately assumed a GROSSER form.
The working of mind, senses and faculties began to contribute their share
towards GROSSNESS.

Actions of the body and mind led to the formation of samskaras.

Finally, now the man exists in the GROSSEST form, consisting of the outer
GROSS body and inner finer bodies and coverings.

Now, from this outer SOLID state of existence we march right towards the
centre passing through finer states one after the other.

From GROSS body we come to the mind body and then to the causal body
growing finer or more subtle at every step and proceed on further, dealing
with other coverings.

We THOUGHT of one thing and one alone, attaching ourselves to the

Page297

thing far above our conception. The idea of greatness is now in our heart.
Naturally we feel ourselves as its part, or a trifling thing in comparison to
that. We do it over and over again.

Now we have made the passage by CONNECTING OUR THOUGHT with

that high region for realization. As we practice this, clouds of darkness
begin to disperse and vacuum is created by the force of the will.

The power then begins to rush in, in higher degree, with the result that
INDIVIDUALITY GOES AWAY AND MIND REMAINS.

When mind separates itself from Godly Mind, it begins to call itself as
an individual one.

Why do we feel it separated?

It is because the functions of the Big Mind on IT cease to exist on account

of our doings, and our going on the wrong path. It gets saturated with these
things so much that we feel nothing of reality, but feel only the impressions
which these things have already made.

The impressions grow so powerful that they begin to overrule our

senses. The surroundings, no doubt, leave impressions on it.

Now, when we give place to that important idea—the pious one, on the
mind of ours—the impressions we had made begin to lose their
DENSITY, and in course of time we are free from these things.

The effect of what is prevailing in that Big Mind is felt as well.

If you go on practicing you will feel the same thing in your individual mind
as there is above it.

When you feel these things permanently in your individual mind, think that
YOU HAVE LOST ITS INDIVIDUALITY.
Page298
When the time of creation came, the latent motion beneath the Centre grew
stronger, causing a stirring movement which later led to the formation of the
universe.
That may be called the first, or Super-Mind of the Almighty.

We owe our origin to that mind which we call the first Mind.

On the back side of the first Mind there is Centre or the state of tam (re)
which is clearly explained in my book Commentary on the Ten Maxims of
Sahaj Marg.

If you have brought your individual mind to the level of first Mind,
then you have only to jump above the first Mind whereto there is
Centre or Almighty.

When you realize yourself to become one with that state, you have realized
the true Reality. There you swim and swim. Nobody knows its end.

When this thing comes to you, you feel everywhere plainness, simplicity
and calmness. When you begin to live in that state without break even
these three things seem to be lost. That means you have no impression of
even these things in you. Oneness is reigning now. This is the thing we
gain by our elementary practice. See the efficacy of the system and put
yourself to work.

What is the self?

It is the GROSS state produced by the charge of the mind. If I may be more
vivid for common understanding, I can say that the self becomes the
individual force with its separate entity.

If we are in the hands of a real Master, all the things necessary for man to
be called a real man gradually come out themselves.
Page299
Really speaking, in our system, the method is for the preceptors to
introduce Divinity into the abhyasi who is in a dormant state.
Remembrance on the part of the abhyasi helps a lot.

The self is the GROSS state produced by the charge of the mind.
If I may be more vivid for common understanding, I can say that the self
becomes the individual force with its separate entity.

The first thing that blocks sensitivity is GROSSNESS.

GROSSNESS IS A DEVIL, AND GOD IS GOD.

One must remove GROSSNESS first, I am telling you.

Everything can be completed by constant remembrance.
Even meditation is not as useful as constant remembrance.
We must do it, as it has some specific purpose, and meditation also has
some specific purpose. But, you see, constant remembrance is very useful.
All the time there is charging. You are thinking of God and charging is
there.

A man's problems comprise chiefly things of his own making.

Just as God brought into effect this vast Creation through divine will, so did
man bring into effect his own tiny creation by his own will.
The result is that his real self is completely enwrapped within the thick
covering of GROSSNESS.
Page300
Now, the agencies working for it are mainly
 manas (mind),
 chit (CONSCIOUSNESS),
 buddhi (intellect) and
 ahamkara (ego).

They lead to the formation of samskaras, and all these things collectively
form a sort of network around the real Self.

That is the true picture of our tiny creation.

The only solution is to bring this creation to a state of dissolution (pralaya).

When this covering is shattered and the real Self emerges out of it, the
real life of the spirit (atman) begins.

That is what SPIRITUALITY must be taken to mean.

This is what I want to denote by the sentence, "Give up all thy belongings!"

If a man goes on developing the activities of the agencies mentioned

above, he continues adding to his material existence in the form of his tiny
creation.

Thus, instead of dissolving it, he makes it all the more solid.

The only method is to give up or surrender everything to the supreme
Master.

This will end the working of the agencies, and the formation of samskaras
will cease altogether. If this is achieved, you can yourself imagine how far
you have advanced towards Realisation.
Page301
Jiva, the individual soul, becomes cognizant of its being when it assumes
INDIVIDUALITY, and that becomes the basis of its existence.

Originally jiva and Brahman were quite akin to each other, and it is only the
INDIVIDUALITY of the jiva which effected a difference between the two.

Now jiva as a soul bound up within the ego or INDIVIDUALITY came into
existence.

The sphere it was in also began to cast its effect upon it. Various hues, one
after the other, began to settle around it, giving it a new colouring.

In a way diversity began to settle in and, step by step, the ego began to
develop and grow thicker and denser. Feelings, emotions and desires
began contributing their own share to its grossness.

Thus jiva, like a golden bird, got itself completely enclosed within the iron
cage of the body. All this resulted from the effect of actions and
counteractions of thoughts, emotions, feelings and desires (in the zone of
ego), which went on adding to its opacity.

This is in brief the whole history of the jiva.

When we think of going higher, we forget our own base, that is, our
INDIVIDUALITY.

If we do not lose ourselves, the other point remains in obscurity.

If the idea of INDIVIDUALITY is not lost, we are not there fully-fledged and
we remain where we are.

When we get into the depth of the Being, we naturally lose

INDIVIDUALITY.
Page302

This is the result of our process.

Lose and then gain, or here losing is gaining.
When we enter into that Nothingness and settle there, INDIVIDUALITY
bids farewell for good.

The mind can think of one thing at one time. If you are with
INDIVIDUALITY you cannot go further. Really we have to ungrip the
INDIVIDUALITY to reach the true state of Being – Nothingness.

The condition of Aham brahmasmi, so loudly spoken of, has ever been a
subject of constant reference and argumentative discussion among
diversely coloured bhaktas. The condition, as it comes to practical view,
has three phases which are experienced in sequence.

1. The first of these is the feeling, 'I am Brahm';

2. the second, 'All is Brahm'; and
3. the third, 'All is from Brahm'.

The first is related with INDIVIDUALITY

while the third is related with universality.
The second one is only an intermediary stage which finally leads one to
universality.

1 FIRST Feeling as 'I am Brahm'. is related with INDIVIDUALITY

2 SECOND Feeling as 'All is Brahm'. Is an intermediary stage which

finally leads one to universality.
3 THIRD Feeling as 'All is from is related with UNIVERSALITY.
Brahm'.

Most of the renowned saints of the world could not have gone beyond the
very first, whereas of the Indian sages a great number amongst them had
gone far beyond.
Page303
All these conditions are present at every point varying only in the degree of
subtleness.

Every abhyasi undergoes all these states during the course of his march,
though he may not be consciously aware of them.

It is impossible to reach Reality through the medium of reason.

Reality is after all an intuitional (wajdani) thing.

This is quite true and the Sufis (Muslim mystics) mostly consider the
wajdani (intuitional) condition to be the Real condition.

But our thinkers have gone still further than this.

Wajdan is, nevertheless, connected with matter and the "I-ness" is hidden
in it.

The condition which lies beyond this can indeed be called the Real
condition.

Reason cannot reach there.

When INDIVIDUALITY goes away from the individual mind,
the mind alone remains which is one only, and it can then be called
the Godly Mind.

When INDIVIDUALITY goes away from the individual mind,

the mind alone remains which is ONE ONLY, and
it can then be called the Godly Mind.

GODLY MIND → INDIVIDUALITY → DIFFERENT INDIVIDUAL MINDS.

INDIVIDUAL MINDS → GODLY MIND.

Page304
Meaning: individuality separates one Godly mind into different individual
minds.

GODLY MIND  TURNS TO INDIVIDUAL MIND

BY ASSUMING INDIVIDUALITY

Just that alone brings to view the real condition of the self.
The reach of reason is to the extent to which you view the other thing with
import.

It is my earnest desire that my satsanghis should advance more than

myself. But all this depends upon their love, labour and the Grace of God.
When there is love and labour then the link does move, and our jingling
shall certainly reach the Master.

Revered Lalaji explained the process of creation:

"The cause was produced.
The circumstances for manifestation were created accordingly.
The work done in it made its impression in the cause.
The time came, and the BODY WAS BROUGHT OUT (i.e. produced).

Now, the thing that this body has produced remained as the cause as
long as the body survived.

Impressions were created, and this series of cause and effect went on
successively.
We do not know how many causal bodies we have formed.
The material cause is also there, from which this series commenced.

Thus, it is that Original THOUGHT which became the cause of

creation and manifestation of GROSS forms.
Page305

It is that power the result of which cannot fail.

All the elements that formed different bodies were present in it.
If they are divided into five parts, each one of them will have, as its share,
that power which was responsible for the beginning of this creation.
Each part has its own specialty.
Even then all the powers were hidden in each part.

"That part which was special for a particular power, combined with the
other four powers and worked. Of course, that specialty had its own
supremacy over all the others.
Now, there were again five sub-parts in each part.
If all of them are combined, they will be twenty-five.
This becomes the combined essence of the pinda or the individual body.
The essence of this is found in the Cosmic body, and again its essence is
found further on. In short, this thing goes on becoming subtler and subtler
till, at last, it becomes the subtlest, and combines with the Original."

Man's soul possessed CONSCIOUSNESS.

This CONSCIOUSNESS was the direct result of the Divine will which led to
formation of things.

The result of our will was that by the application of our THOUGHTPOWER
we made the things we had brought with us.

Thus all that we had around us was that which was opposed to the real
nature of the soul.

Peace is the characteristic of the soul while unrest, the opposite of peace,
is that of the body. But we ourselves were the doers of all this, and this was
our own work.

Now the outburst which resulted from these actions and counter-actions
appeared to us in the form of sufferings and miseries. If we somehow
cease supplying them with power, they will begin to wither away like
unwatered plants.
Page306
This can become possible only WHEN WE DIVERT OUR THOUGHT,
which is associated with BODY-CONSCIOUSNESS, towards the soul.

The things which, through our wrong-doings, have assumed the form of
miseries and afflictions will begin to wither away, or shall be over-
influenced by the effect of superior CONSCIOUSNESS. They shall in
course of time be entirely cleared and their outbursts shall also cease.

Man will then be in a state of SOUL- CONSCIOUSNESS which was

originally enlivened by the effect of Divine will.

There may have been elevated souls who might have gone beyond the
sphere of maya, but hardly one who could have shattered all the eleven
coverings of ego. Most of them could not have relieved themselves from
even the GROSSER ones, not to speak of the finer and the finest.

To be completely free from ego is however an impossibility, for there is

necessity to keep up a nominal difference between God and man.

As a matter of fact that is the only veil that keeps man apart from God.
This veil though cruder and denser at lower levels goes on growing
finer and subtler as one advances through the regions, till finally it
becomes almost nominal.

Page307
 VEIL OF EGO IS ONLY GROWING

To be completely free from ego is however an impossibility, for there is

necessity to keep up a nominal difference between God and man.

EGO is the only veil that keeps man apart from God.

This veil though cruder and denser at lower levels goes on

GROWING FINER AND SUBTLER as one advances through the
regions, till finally it becomes almost nominal.

This final stage may fairly be taken as the mark of completion where one
may be taken to have merged with the Infinite or secured oneness with the
Absolute.

But such a one, though rare indeed, may perhaps come into existence in
the course of ages, and that too only when Nature demands his presence
on earth for the accomplishment of her work.

My only purpose in writing this to you is to induce you to try for the
attainment of that last point of EGO-CONSCIOUSNESS where the very
existence is reduced to almost non-entity.

For the attainment of that highest point it is necessary to SHATTER THE

LIMITATIONS WHICH IMPEDE OUR PROGRESS ON THE PATH.

If the ideal is firmly established in the mind, every unwanted thing will lose
its charm and one would be relieved from its entanglements.
Page308
It is necessary to understand that

 as long as we have BODY CONSCIOUSNESS we will not even be

able to reach the doorstep of God.

 After this, SOUL CONSCIOUSNESS begins, and a seeker

understands it as God.

 When even the CONSCIOUSNESS OF SOUL is lost, that is, when

both body CONSCIOUSNESS and soul CONSCIOUSNESS are
gone, then we begin to attain Godliness.

Even after this stage, there are many stages in which laya avastha
and its turiya continue. The state obtained after death is called turiya.

This can be called the abhyasi's final boundary or LIMIT.

When it is given a THOUGHT, it is the primary matter and yet very simple.
When we cast off our coverings, then divine laya avastha commences.
When we lose everything, all our possessions, we become gunateet, or
beyond virtues. It is called divine laya avastha.

Until we reach that stage, many changes take place, and this path is easy
to travel only with the help of yogic transmission or pranahuti.

When we start travelling towards subtle states, the prevailing force pushes
us down, and we do not possess the power to counter that force.
That is why only a Guide who has already crossed this stage can be of help
here, as he receives power that is able to conquer this force. He is able to
take a seeker to greater heights through his willpower. Only he is fit to be
called a true Guide.

It is necessary to understand that as long as we have

BODY CONSCIOUSNESS we will not even be able to reach the doorstep
Page309

of God.
After this, SOUL CONSCIOUSNESS begins, and a seeker understands it
as God.

When even the CONSCIOUSNESS OF SOUL is lost, that is, when both
BODY CONSCIOUSNESS and SOUL CONSCIOUSNESS are gone, then
we begin to attain Godliness.

Even after this stage, there are many stages in which laya avastha and its
turiya continue.

The state obtained after death is called turiya.

This can be called the abhyasi's final boundary or LIMIT.

When it is given a THOUGHT, it is the primary matter and yet very simple.

When we cast off our coverings, then divine laya avastha commences.

When we lose everything, all our possessions, we become gunateet, or

beyond virtues. It is called divine laya avastha.

Until we reach that stage, many changes take place, and this path is easy
to travel only with the help of yogic transmission or pranahuti.

When we start travelling towards subtle states, the prevailing force pushes
us down, and we do not possess the power to counter that force.

That is why only a Guide who has already crossed this stage can be of help
here, as he receives power that is able to conquer this force.

He is able to take a seeker to greater heights through his willpower.

Only he is fit to be called a true Guide. Page310
Consciously, the inner craving of a human heart is the attainment of the
Real.

This is the ladder for one to ascend towards the Unknown.

When this craving is satisfied we also become unknown to ourselves.
We thus enter a state of oblivion where self is totally forgotten, and the
CONSCIOUSNESS of the body or the soul is all gone.

The impressions of existence which encumber the heart are all washed
away.

One cannot imagine what he is or what others are.

The TIE OF RELATIONSHIP is broken, and he does not feel himself
connected with anybody. In short he loses his very entity.

TIE OF RELATIONSHIP

He does things which leave no impression upon him.

The formation of samskaras stops, and he is free from their effect.
He thus acquires the state of nishkam karma, so beautifully discussed by
Lord Krishna in the Gita.

At this stage the man attains an almost balanced state similar to that which
prevailed before the creation came into existence.
His heart is quite calm, and the mind disciplined.
He is so much absorbed in Brahm that he does not like to part with it even
for a moment. So he can no longer meditate either on God or on himself.
If, however, he attempts to meditate for a while, breathlessness will follow,
since he is swimming in the sphere where there is NO DENSITY.
Page311
At this stage they say that self is realised; but that is a wrong impression
because there one knows what he is, and this is what they lay so much
stress upon.

What happens at that stage is that the cells of the body begin to get
transformed into energy and then finally into its ultimate.

There is no charm, no attraction and no anandam (in the popular sense of

the word).

It is a tasteless state, unchanging and constant.

It can more appropriately be described as sang-e-benamak — a lump of
salt stone from which saltishness has been taken away.

Page312
 CONSCIOUSNESS EXPANDS

CONSCIOUSNESS ALSO EXPANDS.

The more you refine it, the more it will come to its original state, and
the essence of Grace also changes accordingly.

When expansion becomes vast, and the power of suggestion is directed

forward, CONSCIOUSNESS reaches the height of its potentiality.

After staying there for a period, if an abhyasi is courageous his flight

continues, and after reaching the pinnacle of potentiality of
CONSCIOUSNESS it goes still beyond.

If strength and courage are left, then we get the good news of crossing this
also.

Upon expansion in this point, there is the possibility of going even further.
Having reached this point, there is yet another circle. Reaching that final
circle, we attain the state of jivan moksha.

When a person who has reached up to that stage transmits, we can say it
is real Grace. Every particle of his being is so pure that he is totally one
with Reality.

I have told you from where that thing comes, now you examine it for
yourself. Sometimes it also happens in our system that an abhyasi derives
Grace directly. Mostly the reason for this is that he has established a link
with the trainer, who has established a connection with the Source.

And when does this happen?

When a light jerk of the trainer's THOUGHT jolts Reality or the Source.
This happens automatically.

The quantum of Grace is directly proportional to the love a person has for
his trainer. When a person is at the ultimate LIMIT of mergence with the
Page313
trainer, then it happens that whatever the trainer receives he transfers to
the trainee.

That is why our Elders have put so much emphasis on mergence.

They have stressed the importance of this to this extent that:

Jadaye rahe Baqa gair, az fana milti nahin

Astitva ke marg ki pagdandi, fana ke bina prapta nahi hoti.

Pathways of eternal life are not found without mergence.

I am beseeching you again and again, dear brother, learn to immolate
yourself!

There is no worship better than this. The real meaning of bhakti is only this.

Every saint or yogi has his own expansion up to a LIMIT, great or small.

BUT WHEN THE SEEKER'S THOUGHT IS FIRMLY FIXED

UPON DIVINITY,
DIVINE FORCE THUS ENLIVENED IN HIM BRINGS ABOUT THE
GREATEST EXPANSION.

At lower levels the expansion is less.

In our sanstha every abhyasi has his own LIMIT of expansion which is in
accordance with the capacity developed by him.

For establishing a direct connection with the Divine it is therefore absolutely

essential for an abhyasi to connect himself with the greatest personality of
the type in existence at the time. The attainment of a perfect Being is, in
other words, the attainment of God, and the scriptures too support this
view.

If such a type of personality is not accessible at the time, then the only
proper course would be to connect himself with one who is duly connected
Page314
with the great personality, for, when the best is out of reach, the second
best must be approached.

Page315
It is impossible to fathom the word maya.
Is it in the periphery of our THOUGHTS or beyond?
If it is in the periphery of our THOUGHTS, then it is maya, otherwise it is
known as mahamaya.

Now, that can only be measured when the LAST LAYER OF AIR has also
vanished, and the flight of our THOUGHTS goes beyond it. Then only can
we have an idea of its vastness or immensity.

Yet THOUGHT CANNOT EXPLORE BEYOND ITS LIMIT.

Because there are innumerable layers, hence it cannot be named.

If something is thrown very high and you are asked to say where it is, your
eyes may see it but you cannot specify its exact location.

If something is derived from the UNLIMITED, it will carry the essence of its
Origin, and thus, in itself, will have a sense of limitlessness.

Now, what is that feeling and how do you feel it?

It is through THOUGHT, not with the hands.

SO THOUGHT BECOMES A TOOL TO REALISE, and

what type of THOUGHT?

That THOUGHT which has gone beyond.

It is actually something else, but 'THOUGHT' is called 'THOUGHT'.

These THOUGHTS break a lot of LIMITATIONS, meaning they more or

Page316

less become associated with That which we want to achieve.

Both things of the same essence run in parallel so that now the
THOUGHTS are realised. And now, if its state or status has to be explained
it will be like bringing limitlessness to the LIMITED.

Even if you could do so, now please explain how. When LIMITATION is
developed in THOUGHTS, they can never give any idea of the limitless
state.

So now, tell me how can anyone reveal the whereabouts of the place of
mahamaya? A circle can be drawn to explain it to someone, but that is only
to help them understand.

Intercommunication received from Swami Vivekananda:

I challenge every philosopher of India to relate this subject as it is.

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 realize 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.
Page317
For all practical purposes we say that it is the THOUGHT that realised, 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.

Page318
 POWER OF THOUGHT IS UNLIMITED

Raja yoga is the old system or science followed by the great rishis and
saints to help them in realising Self or God. It was prevalent in India long
before the time of Ramayan. It was first introduced by a great rishi who
lived seventy-two generations prior to Raja Dashrath of the Suryavamsh
(Surya or Sun dynasty).

He devoted much of his time pondering a good deal to find out the real
method of achieving freedom by which problems of life could easily be
solved.

He was swimming in the Central Region (as described in the book), being
mostly attached to the Centre itself.

His state was akin to that of the present Personality now working for the
Change, as required by nature.

After pondering long over the subject, the great sage at last discovered the
method which ultimately developed into what is known as Raja Yoga.

When he was in close touch with the Centre he discovered the reality of the
world with its cause or force in existence.

He found out that the motion or stir of some power from beneath the Centre
brought the present world into existence.

The motion or stir of some power

From beneath the Centre
Brought the present world into existence.
Page319
That STIRRING THOUGHT is in other words called upadan karan or
kshobh.

At last he arrived at the conclusion that it is the outcome of the power which
is similar to, or identical with the THOUGHT power of man.

Naturally he deduced that THOUGHT could bring out such results and that
ITS POWER IS UNLIMITED.

He then took work from the THOUGHT power which fell to our lot, and with
it he started training. That is the basis of Raja Yoga or the king of yogas.

Mind takes the same duration to reach anywhere, however far or near. Do
you know why? Because the human mind is part and parcel of the First
Mind (paramanas), which is all-pervasive and all powerful. Hence, its
potentiality is also UNLIMITED.

Nature's power is UNLIMITED.

The very word 'LIMIT' came into man's understanding when he
experienced his THOUGHT confined within a certain sphere. Thereby
he concluded that his power is LIMITED.

The idea also promoted within him the THOUGHT of some higher power or
superior force which lay beyond, and which is presumed to be UNLIMITED.

This THOUGHT OF DUALITY sprang up only when our sphere was taken
to be narrower. If this idea gets banished from the mind, as it must be at a
certain stage of spiritual advancement, it is then quite possible that we may
lose the idea of being LIMITED as well.
Page320
When both these THOUGHTS, i.e., being within or beyond LIMIT, are
washed off from the mind, then we are in the true sense free from
LIMITATIONS, and the Self has been joined with That which is beyond
LIMITATION or the LIMITED.

If fortunately one happens to have transmission from that higher stage then
the above attainment is quite possible and practicable.

For example, if one is to be brought to the stage of liberation, Sahaj Marg

method for it would be to divert his soul towards the Ultimate. The result
shall be that he will go on developing till, by the last moment of his life, he
will finally reach the destination and attain liberation.

Page321
 DIVINE CONSCIOUSNESS
The Mission aims at the promulgation of the ideology set forth by the great
Master through this newly introduced system of Sahaj Marg, and to awaken
the sleeping masses to DIVINE CONSCIOUSNESS, so as to set them right
on the path of progress.

For this purpose, it is but essential that the old mechanical methods involv-
ing forced austerity and penances, most ill-fitted to the environments of the
present day life, must necessarily be set aside and replaced by simple and
natural means.

A man loving his Master devotedly dedicates his everything to his charge,
and absorbing himself in the Master in toto shall ever see the same thing all
within and around.

In the same way a man having secured absorbency in the One and the
Real shall witness His manifestation throughout, because every stream of
his THOUGHT having been mingled with the real current, he shall feel
Reality coming out from everything.

Absorbency in Reality means one should not feel anything of his own.
He should not feel his body, mind, soul or whatever there might be in him.
That is in fact the real Godly state.

LIMITATIONS however remain to some extent, and that is but natural

because the knot created by the action of the will to keep things intact is
there at work. In case it is removed the world will lose its existence.

If you acquire that state of being while having your body, you will feel the
same condition in life.
Page322
It is even today possible for a yogi of high rank to witness it if he comes up
to that final state.

It is however highly improper to talk about things not witnessed by the

heart's eye.

Before the world was born, everything was in a perfect balanced state.
The balance was disturbed and the world came into being.

Saints are generally said to have a THOUGHTLESS state, but my

experience and theory show that they can become almost
THOUGHTLESS, but can never enjoy the perfect state of
THOUGHTLESSNESS, because in that case they would return to the state
where life is extinct.

They are of course not perturbed with different musings, and if

THOUGHTS come, they can remove them instantly and can remain for
any length of time without the presence of THOUGHTS. In other words,
they have command over the musings and are not their slaves.

What happens, generally, is that these THOUGHTS are replaced by

DIVINE THOUGHTS, and they are not to be checked but should be
cordially welcomed.
The saints' tongues become the tongue of Nature, their hearts become the
playground of DIVINE THOUGHTS, and their minds become the abode of
pure CONSCIOUSNESS.

When we thus get awakened to the sense of duty and the idea of God
becomes prominent in our hearts, we begin to treat realization as the
primary object of life.
Page323
Naturally our craving for it begins to grow stronger and we are thus led to
frequent remembrance of God during our routine of daily work in spite of all
our engagements and worries.

Diversion from the path of duty is in fact not due to circumstances or

outside engagements, but only due to the misdirected activities of the
indisciplined mind.

Mere CONSCIOUSNESS OF GOD cures many of the evils of the mind and
removes difficulties from our path.

We have thus to become conscious of God for the most part of the day
during all our worldly activities.

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. Page324
For the attainment of that highest stage it is necessary for one to make the
voice of his heart audible at the Base. How can it be accomplished?

The simple answer would be to secure as much nearness as possible. How

can that be attained?

For that there is nothing but practice and abhyas.

The only effective way to attach one's self firmly to the abhyas is to link
himself with the UNLIMITED or, in other words, with one who, having linked
himself with the UNLIMITED, has attained the state of perfection.

When you have linked yourself thus it means the great personality has
taken you into the bosom of his heart.

Your effort towards going deep into it means you have taken up the path
towards the Ultimate.

That is what the word surrender conveys, and this is the only surest path
for the attainment of complete perfection.

So long as you do a thing and know that you are doing it, it is not the right
course, and you are away from the level of surrender, because the feeling
of ego is also there. Surrender is free from any conscious idea of ego.

Everything there goes on in an automatic way according to the need of the

moment without any previous or after thought.

"One can directly be in touch with the Centre even as a human being,
provided this physical system is purified by the
highest CONSCIOUSNESS or Centre itself."
Page325
 "One can directly be in touch with the Centre
even as a human being, provided this physical system is purified
by the highest CONSCIOUSNESS or Centre itself."

I think this point arises in connection with my views expressed elsewhere.

The method to attain the highest state is also given therein.

This is undoubtedly one of the most peculiar features of my Master's

teaching.

Perfect purity is no doubt essential for attainment of this most sublime

state, yet the capacity for it is a Divine gift.

As for the metaphysics dealt with in the book I may add that since I had no
definite intention to take up this subject, there is no systematic exposition of
it in the book.

Whatever exists there is only in the form of scattered references directly

related with the topics under discussion.

Great sages and saints are not accidentally born, but become incarnate
when the world is in dire need of their assistance.

When darkness prevails and poisonous elements have spread throughout

the atmosphere through impure THOUGHTS, cleaning becomes
imperative. Without this, change cannot be brought under any
circumstances.

It was at such a time when Lalaji descended that the need was quite
indispensable. He performed such great tasks and wonderful research that,
in the future, people will ponder over it and be wonderstruck.
Page326
In the first place, he proved that transformation can only be effected
through Divine Power. The supramental cannot do it.

A man can be changed and completely transformed through an infusion of

DIVINE CONSCIOUSNESS, which is the only thing for it.

After this, he revealed that if people are to attain liberation, there is no other
way except Yoga, where Yoga means to unite our individual
CONSCIOUSNESS with the DIVINE CONSCIOUSNESS.
This is all that Yoga is.

I am sorry to say that there are so many people who offer prayers and
perform various types of worship, but without ever considering whether
they have been connected with the DIVINE CONSCIOUSNESS.

Instead I think that often they go on withdrawing themselves from it.

It is a matter of regret.

It is also the experience of some people who have regularly worshipped for
almost thirty years, including idol worship and japa, that, "Even after thirty
years of diligent worship, we could not keep our minds calm even for thirty
seconds." But even then, they continue to repeat the same practices.

When people face dejection or downfall, the first thing that is lost is their
power of discrimination. Eventually fear develops in them as well. When
such a thing happens, everything is annihilated.

This has come into us to a great extent.

Change is now necessary.
I am sorry to say that people say it and hear it also, but it has not entered
their hearts to consider whether to leave their old practices or not.

While thinking of leaving them, they hope that their kith and kin will not be
harmed. This is their own creation and not a DIVINE THOUGHT.

It is certain that the time is approaching when people will gradually adopt
Sahaj Marg.

Now, I will elucidate for you some of the significant features of the Sahaj
Page327

Marg system. I have already stated that Divinity alone can change a man.
Now, how should we connect to Divinity?

1. The first and foremost method is for someone who has the capacity
of transmitting the divine essence (pranahuti). One should go to such
a man who can change him by this transmission.

2. The other method is that we take an idea or a THOUGHT in the

SUBCONSCIOUS MIND, which is linked with Divinity, and transform
it into Yoga.

We should make such a deep THOUGHT in our SUBCONSCIOUS

MIND that no other idea has a place there.

This is the method for all sincere seekers to follow.

I am not opposed to japa but I do not approve of the ways in which it is

generally practiced.

Japa does not mean parrot-like recitation of certain words or phrases

without any understanding of their real significance, and without any
collaboration of THOUGHT.

In our system too japa is sometimes advised when required, but it is of a

different nature, and practiced in quite a different way.
Page328
The way in which it should be done is as follows.

 The abhyasi is to sit in a meditative mood,

 repeating the mantra mentally twice or thrice,
 keeping in view the sense it conveys.

He is then to begin meditating upon the sense.

The words will naturally go out of his CONSCIOUSNESS and the
THOUGHT alone will remain in his mind.

After sometime when he gets absorbed in it, the THOUGHT too shall
vanish and nothing shall remain except absorbency in the prayerful mood.

That is the proper way.

Japa practiced in this way will be of highest value and immensely helpful to
the spiritual growth of the abhyasi.

He is then to begin meditating upon the sense.

The words will naturally go out of his CONSCIOUSNESS and the
THOUGHT alone will remain in his mind.

After sometime when he gets absorbed in it, the THOUGHT too shall
vanish and nothing shall remain except absorbency in the prayerful mood.
Page329
That is the proper way.

It is necessary that there should be knowledge along with

the Word (mantra). Word and its meaning are one.
Truth eternal. Chapter - Vedas.

One must think of OM, and of its meaning too.

When you recite ‘Rama’ and ‘Rama’, meditate on its meaning.

Thus you will proceed from quality to substance.

Meaning of Rama: one who is all pervading, the quality which only
Rama has. We must remember Him who has this quality.
GOD IS ALL PERVASIVE.

From the perspective of Sahaj Marg, only that person can do work without
desire in whom
 BODY CONSCIOUSNESS,
 MIND CONSCIOUSNESS and
 SPIRIT CONSCIOUSNESS
are absent.
Page330
Now think, how can these all disappear?

It can only happen if the HUMAN CONSCIOUSNESS is merged in DIVINE

CONSCIOUSNESS.

I use the words

 'EARTHLY CONSCIOUSNESS' and
 'HEAVENLY CONSCIOUSNESS'.
I have coined so many words for the sake of expression.
You will not find 'EARTHLY CONSCIOUSNESS' in the English literature
anywhere.

Earthly CONSCIOUSNESS means the lower type of CONSCIOUSNESS.

The higher type is HEAVENLY CONSCIOUSNESS.

For greater things I call IT heavenly and for the lower things I call IT
earthly.

After heavenly CONSCIOUSNESS there is 'ULTIMATE

CONSCIOUSNESS'.

First of all, rise from

 EARTHLY CONSCIOUSNESS to
 HEAVENLY CONSCIOUSNESS and good things will come, bad
things will go.

Afterwards, leave that also and go to ULTIMATE CONSCIOUSNESS,

where there is no good and bad. Everything is smooth and plain.
Page331
Spiritual light is needed to awaken a man to the CONSCIOUSNESS of
Self.

So far as the real Self is concerned, there is none high and low or great
and small.

Absorb more and more in sacred THOUGHTS, with an unbroken chain.

That is the most effective method of getting over all such ugly things, and
the surest means of securing a close relationship with the Master.

So if your heart is occupied in GODLY THOUGHTS all the while, there will
be no room left for undesirable things, and you will automatically drift to
resignation and surrender.

I am telling you one thing: everyone is hankering after SAMADHI, but it is

not at all necessary for spiritual evolution. This THOUGHT has come to me
automatically several times, so I am speaking about it.

If SAMADHI comes by itself, it is not bad.

But there must be DIVINE CONSCIOUSNESS, and with the help of that
you should proceed.

If DIVINE CONSCIOUSNESS is not there, then it is nothing.

Our Master should always be a living being, He is well aware of all the
points and problems of SPIRITUALITY, and he is the one who has
travelled the path.

He knows how to make the traveler go on.

Besides, his bones are immersed in Ram Nam
Page332

(DIVINE CONSCIOUSNESS).
The matter too is pure and sanctified. He has no earthly vibrations.
The force that runs in him is naturally unalloyed, unmediated and original.
There is no trace of unwanted things.
The movement of his mind becomes light, and it begins to work as ordered
by him.

The mind when it becomes 'central' can do everything and is the real force,
which, if turned towards anything, can perform all the miracles.

RAM NAM

How can this thing be born?

In short, one should never lose His remembrance.
Even a minute lost without His remembrance should be repented.
Page333
Abiding in the HIGHEST LEVEL OF CONSCIOUSNESS is itself the
essence of the soul (atma tattva).

Abiding in the HIGHEST LEVEL OF

CONSCIOUSNESS
is itself the essence of the soul (atma tattva).

The job of the Teacher is the component factor in weaving the destiny of
man's life.

It is a fact beyond doubt that an abhyasi cannot go above by his own effort
after a certain level of improvement, because he comes in contact with the
subtle force which he cannot cross.

In the lower stages also it becomes difficult if he proceeds by his own effort.
The human CONSCIOUSNESS is there which only he is aware of.
He is to go into the DIVINE CONSCIOUSNESS, one after the other, which
will ultimately lead him to the goal.

The next important thing to be kept in mind is the moral discipline which
everyone must be very particular about.
Page334
He must never do a thing which might bring a bad name to himself or to the
sanstha he belongs to.

His way of living and dealing with others should be simple, unassuming and
cordial, inspired by a feeling of love and sympathy for others.

This will be a source of satisfaction and peace to him as well.

One should lead a simple and pious life absorbed in CONSTANT DIVINE
CONSCIOUSNESS, discharging properly at the same time all his worldly
responsibilities and duties.

Page335
 LIMITATION OF THOUGHTS
There are many amongst us who eagerly hanker after realisation and
freedom, and they feel it to be their duty. But when we talk of duty we find
ourselves enclosed within a sort of LIMITATION.

What is that LIMITATION?

It is only a narrower sphere of THOUGHT and wisdom.

As for our present level it is that of finiteness which we cannot get away
from, and from which we proceed on to broader visions; I mean the vision
of the Absolute Reality.

But that depends mainly on the means and methods we apply for the
purpose. If perchance we fall upon means which go on adding to our
LIMITATIONS and bondages, we shall definitely remain away from the
vision of Reality — the Absolute.

There may be methods to suit the temperament of particular individuals,

but which may basically be wrong, or in other ways inefficient, and may
serve as a toy for a child to play with, only to offer him a temporary lull, but
which may lead him further to temptations for more and more enjoyment of
pleasures and happiness.

That may perhaps be the charm to induce him further on the path of
happiness. But so long as he remains held up by the charm of it his
progress gets frozen.

He may well be compared to a frog in the well which thinks its own narrow
sphere to be the whole universe.

But if our present level inspires within us a CONSCIOUSNESS of a higher

type of happiness of infinite character, we may be awakened to the idea of
going further into the sphere of LIMITLESSNESS.

That is why they say that for every grain of knowledge the wisdom
Page336

required must be at least ten times greater.

For every grain of knowledge the wisdom required must be at least ten
times greater.

If that much of wisdom is there, the goal shall definitely be in our view and
we shall be inspired more and more to proceed on into the sphere of
Reality.

But the difficulty arises when we remain held up by our own

resourcefulness applied for our advancement. When it is so, the idea of
freedom does not even crop up in the mind. That is really a sad tale of our
own.

Such persons ever remain a prey to their own THOUGHTS which go on

adding veil after veil to their thinking and practicing.

They have, so to say, fashioned themselves so rigidly into their own ways
that they would never listen to the ways suggested to them for extricating
themselves from the meshes.

The thing with which we started in the beginning thus becomes an

impediment to our advancement on the path. In fact there can possibly
be no hallmark to the advancement of the human soul, because we have
finally to enter into Infinity.

If, however, we may be able to take into account, in some way or the other,
the final approach of man, then the very thing we take up in the beginning
will lead us on along the path, and God will Himself present to us a Master
who can take us on to the real vision of the Immaterial Absolute.

On the other hand if one has not grasped the idea of true Reality, the
means or methods he takes up for the purpose shall serve as a bondage
Page337

against further advancement.

The only thing required for the sure success shall therefore be intense
restlessness for the attainment of the goal which shall bring the real Master
to your doors.

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 background.

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 (thought) 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.

The THOUGHT has the same force, but within man IT is LIMITED to the
extent of the human level.

It (thought) 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.
Page338
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 caliber 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.

In short the help of the Master, who has himself travelled the entire
distance and has developed in himself the Divine force, is therefore of
immense value. It is then alone that the Divine force begins to flow into the
abhyasi from the Divine centres. 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.

But something is essential for the abhyasi also. In the first place he must
have full trust in the Master and must fully co-operate with him in every
respect.

If it is so he will positively go on developing day by day, and begin to feel

himself changed and transformed. The state of waking CONSCIOUSNESS
of the lower type will get transformed, and his journey through higher and
higher types of CONSCIOUSNESS will be commenced.

Usually CONSCIOUSNESS is spoken of as of three levels:

1. Conscious,
2. Subconscious and
3. Super-conscious.
They are however the broader divisions, and there are still innumerable
levels of it in each one.

The effect of the activities of the lower CONSCIOUSNESS settles down

upon the sub-conscious mind forming fate.
Page339
The first thing to be undertaken is therefore the correction of the lower
CONSCIOUSNESS by right thinking and practice, so that it may itself be
converted into force to bring the sub-conscious mind into a state of
splendour.

This brings us to the state of SUPER-CONSCIOUSNESS.

If the word SUPERCONSCIOUSNESS is modified as SUPER-
SUBCONSCIOUSNESS

I think it will be easier to understand its further effects. Anyhow, if by the

Master's grace we have come up to it, another theme opens for us.

1 Super consciousness (Super-Subconsciousness)

2 Consciousness
3 Subconsciousness.

We are in a way merged into it in order to bring to our view the aspects
higher than this. The word 'higher' refers only to a rarefied state of it and in
the same sense it is applied to the spiritual regions and spheres noted
down in this connection.

In short the various states of CONSCIOUSNESS, one after the other, carry
us along beyond the Trinity and even beyond Reality.

The state of Freedom commences then but it is after a good deal of

tiresome journey. When Freedom dawns the fatigue of the journey is over
and we do not feel ourselves encumbered with its weight.

But our travelling is not yet over.

We march on still towards the Base, where the realisation assumes its
original form.

The colourful visions having ended, the vision of the Absolute in its true
aspect commences forthwith. But the march is not over yet.
There is something still which is inexplicable.
The idea of freedom is also there, and so long as it is there it is a bondage
still, though our journey might have come to an end.
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There it is only God's help that can take us along onwards, but only when
we are in a state of complete oblivion. In that sense I would therefore prefer
to induce people to forget themselves instead of knowing themselves. It is
really the state of self-surrender in which one, as a true devotee,
surrenders himself completely to the will of God, the Master, basking in the
sunshine of His Grace.

That is the relationship between the Master and the devotee, which is to be
maintained all through because that was the only relationship that had
finally brought us up to that highest level of SUPER-CONSCIOUSNESS.

It is only here that the true character of our being is revealed.

But if the idea of freedom lingers still, or he has a feeling of it in any way,
he is not free from the shackles.

When the CONSCIOUSNESS OF FREEDOM is also gone, one finds

himself lost in the maze of wonder. The idea of Reality even is not there.
He feels that he is not keeping pace with Infiniteness.

The condition can better be described either as having been dissolved in

toto, or that Infinity has been poured into us in toto.

When everything is dissolved, one finds himself nowhere.

Absorbency in Brahman commences, but we push on still to attain the last
stage destined for a human being.

I feel bold enough to say that besides Sahaj Marg there is no other
sadhana or worship which can bring forth such top-level results in such a
short time as in a part of a man's life.
That is what Sahaj Marg stands for.
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Before creation, the Centre or the Ultimate can be described to be in the
form of a ball, for the sake of understanding.

When the time of creation came, there was motion, and there was a sort of
desire in it.

As soon as there was motion, power appeared in the form of molecules

and atoms.

Minerals, plants and animated beings came to be strung on it like the

beads of a rosary.

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That is, while desiring for them, all these things were thrown out of the
magazine which was very near the Centre, and they brought power with
them.

And that characteristic nature or property, which was present in the

current just like a knot, was full of power.

The twists which were near most the Centre absorbed more power, and the
subtleness of the Centre was more in them.

Now, the human being in whom the CURRENTS ARE CONNECTED

FORMING LIMITATIONS, brought that power with him in the same degree
to which the current had descended.

The same current came to be classified as

 subtle,
 subtler and
 subtlest,
for sake of convenience.

The current which has descended along with man will now flow
upwards.
That is, ascending upwards in an inverted manner, he will reach the
subtlest condition which is near most the Centre. And his power goes on
increasing as he ascends higher and higher.
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 The power pervading in every particle is called prana.
It is there since the beginning of creation.
To control prana means controlling Nature.
The first and foremost aim of the various practices of yoga is to free the
individual from the bonds which put LIMITATIONS ON PRANA.

Once the bonds are loosened, one feels as if he is jumping into a higher
state which, in course of time, develops into a state of merger.

When even the idea of merger goes away, one feels himself jumping into
the Infinite Ocean, and begins to start swimming in it.

One should try to abide in this condition. It also gives complete mastery
over Nature.

Absorption in Reality means that one will not feel anything of himself.
He loses the feeling of his body, mind and soul.
This is the condition of the Real God.
LIMITATIONS remain to some extent, however, and THAT IS DUE TO
THE KNOT which is created by the force of the will to keep things in their
real forms. If these things are removed the world will not exist.

This KNOT WILL BE UNTIED FINALLY IN THE LAST RUN, when the
condition reaches Zero, and when a person will feel the manifestation
losing its feeling power. The manifestation will remain, but there will be no
LIMITATION created by the chief knot.

If a person acquires that stage while still having his body, he will witness
the same scene. It is possible for a yogi of the highest calibre to experience
the same if he comes in the naked form just as he ought to be.
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It is impossible to fathom the word maya. Is it in the periphery of our
THOUGHTS or beyond? If it is in the periphery of our THOUGHTS, then it
is maya, otherwise it is known as mahamaya. Now, that can only be
measured when the last layer of air has also vanished, and the flight of our
THOUGHTS goes beyond it. Then only can we have an idea of its vastness
or immensity.

Yet THOUGHT cannot explore beyond its LIMIT. Because there are
innumerable layers, hence it cannot be named. If something is thrown very
high and you are asked to say where it is, your eyes may see it but you
cannot specify its exact location. If something is derived from the
UNLIMITED, it will carry the essence of its Origin, and thus, in itself, will
have a sense of LIMITLESSNESS.

Now, what is that feeling and how do you feel it? It is through THOUGHT,
not with the hands. So THOUGHT becomes a tool to realise, and what type
of THOUGHT? That THOUGHT which has gone beyond. It is actually
something else, but 'THOUGHT' is called 'THOUGHT'.

These THOUGHTS break a lot of LIMITATIONS, meaning they more or

less become associated with That which we want to achieve. Both things of
the same essence run in parallel so that now the THOUGHTS are realised.
And now, if its state or status has to be explained it will be like bringing
LIMITLESSNESS to the LIMITED.

For an explanation of that which obstructs our appropriate knowledge of the

Real, I may say that when we ponder over God, our imagination creates a
circle round it.
Page345
This is the knot which bars our approach to the answer of every
question.

If possibly we can get over this knot and remove the LIMITATION OF
THOUGHT, then the subtlest things can be revealed to us.

But there is also another circle within, of which this one is but a reflection.

When we force our entry into that one also the mystery of the Centre can
be revealed. But the breaking through of these LIMITATIONS will be
possible only when one is able to shatter the particles of his being.

But this is rarely possible since the means required for the purpose cannot
be brought into practice except in rare cases.

If however a person does come into existence who can do so by his will,
then the circle will disappear from view because the vision will, in its
shattered state, become one with it.

But in order to have a knowledge of it, it is also essential for him to be able
to rearrange the particles of his being so as to assume a similar form of
existence as it had before.

Common imagination may not conceive of such a personality having ever

been born, but my perception asserts that definitely a few such ones have
come into existence already.
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The condition that exists after the shattering of the particles is similar to that
of the latent motion and his will lies dormant in it, just as it was before the
time of creation and will again be after mahapralaya (complete dissolution).

The same dormant will which caused creation to come into being will again
lead to the re-adjustment of the shattered particles and there will be no
LIMITATION then left.

In this way, God being infinite, man at that highest level of approach too, is
likewise within the sphere of humanity. When human LIMITATIONS are
gone, the expanse of self becomes UNLIMITED, so much so that the entire
universe seems to be contained within self.

Anything then that strikes anywhere in the universe, causes an echo in his
heart.

Everything within Nature is then in his knowledge and perception.

A saint, even at his highest approach, cannot wash off humanity because in
that case life will be extinct. This LIMITATION will always remain, and it will
play one part or the other. That is the secret of Nature.

'Nothing is hidden and nothing is manifest,' is the condition now.

The THOUGHT OF LIMIT and LIMITLESSNESS has vanished from the
Page347

heart.
The sense of time and length of time was imaginary, and does not come
into comprehension. Past, present and future seem to have identical forms.

From this I arrive at the conclusion that my sphere of activity, or

rendezvous, is at that point which is free from the bonds of time and space.

And really when a glimpse of that point is had for a fraction of a second the
condition thereof (which cannot be expressed by word of mouth or pen)
seems to be samasam (balanced), and free of bonds.

Patience and contentment are certainly being felt, and the condition of
submission and surrender is intense.

I also appreciate your idea that the ceiling is the impediment for birds to
soar higher, which you have called GROSSNESS.

Really speaking, we have so many LIMITATIONS.

If they are cut, soaring higher becomes easy.

Sahaj Marg stands for this, which is one of the unique aspects of the
system.

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The thought of weakness makes a man weaker.

You are strong enough to carry out the work; only confidence and faith are
needed.

You are not wanting in faith and power is there, but utility is your work.
You should be convinced that I am connected with you.

Sometimes you feel it in a greater degree and sometimes not at all.

These things are working both ways.

Force is always there, sometimes dim and sometimes strong, and both are
good.

Page349
 SOLIDITY (GROSSNESS) OF THOUGHTS

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.

Before the discovery of the Central Region truth was predominant in almost
every mind. Truth is everywhere, at every stage of human development.

In spiritual science people generally use this word for denoting things as
real. Anything away from matter can be called truth, i.e., what remains
where matter ends is called truth.

But where both these things end, what would you call it?
Can you call it as truth? No!

Because when matter or SOLIDITY ends there comes activity proper or

stimulus, i.e., chaitanyata.

If you move further on and cross both of them you reach a stage
wherefrom these things have come.

So long as you do not cross them, you are within the limits of truth. When
you cross it, it too goes away and it is only Inactiveness or Nothingness
that remains.
Page350
It will not be out of place if I dwell a little more on the subject for the readers
to judge the stages of egoism in different spheres.

The idea of egoism starts from the body.

When you do anything under this influence, you feel the SOLIDITY of
things with the idea that you (body) are doing it.

This is the lowest or the crudest form of egoism.

In this stage the eye of a person is located on his body.
He sees and feels the body to be the doer and does not go beyond it.
He has no idea of anything else except the physical body.
This is the condition of ordinary people of the world.

In the evening again sit in the same posture, at least for half an hour and
think that the complexities, the network of your previous THOUGHTS and
GROSSNESS or SOLIDITY in your constitution are all melting away, or
evaporating in the form of smoke, from your back.

It will help you in purging your mind and will make you receptive of the
efficacious influence of our great Master.

As soon as I find that you are free from foreign matter I will either change it
in some other way or ask you to stop, as the case may be.

In this way, we soar up high by awakening and cleaning the chakras and
the sub-points thereof, taking up kundalini at the end, with which the
abhyasi has nothing to do himself. It is exclusively the outlook of the
Master.
Page351
But it must be remembered that while practicing these methods one should
not force his mind too much but only sit in a normal way.

The arousal of kundalini brings about three things:

1. concentration,
2. the capacity to work in the higher worlds, and
3. Nature becomes an open book.

When a man enters the Central Region and crosses the seven rings of
splendour, he enters into the stateless state and goes further on.
Then the divine knowledge dawns on him.

Afterwards he comes to divine wisdom and then to the vision of the

Absolute.

May God bestow this condition on all our abhyasis.

But it does not end here, because the turn of layavastha comes now. This
Page352

is now the work of God and not of the preceptor, but still he is of great help.
Although it is the end of all our activities, there is still something there when
we are in the Infinite. I have written the word 'swimming' in Efficacy of Raja
Yoga in the Light of Sahaj Marg.

When the layavastha in Brahm commences, there is a very fast rotation

below the navel. Control is needed, and it is the work of the Master, who
may do it by any means.

Then the same rotating movement travels upwards and reaches the
occipital bone in stages. Now the process is complete, but sometimes a
little force in the brain continues, which diminishes gradually.

This is the condition hardly bestowed upon human beings. It is bestowed

upon him alone who is dead to the world and solely alive to God; in other
words, to one who becomes a 'living dead'.

The devas we worship have not even got the air of the highest. They have
only a limited view of Reality, wanting absolutely in freedom.

No amount of bhakti or tapas can bring such a result. There is only one
remedy; we should attach ourselves to such a Master who himself has this
stateless state, divorcing every other worship except that of God Absolute
in the right form.

And I am telling you one more thing: we should not use the partial power of
God, but instead use the full power of God. When the 'I' is there the full
power does not come. So drop the 'I' and the full power comes. Care is
needed, as it must be used under control. One has to be very alert.

The kundalini power, if awakened, is useful for work in the higher worlds.
Not everyone is given work in the higher worlds, so this power is not
necessary for all. In fact, there may be only one or two persons who are
Page353

given such higher work. It is not necessary for spiritual progress.

Suppose a person has all the other centres awakened in him by Master's
grace, then why leave this one untouched? So it may be done in such
cases. Have you read what Ouspensky has written about the kundalini? He
refers to it as the 'kunda buffer', that is, as something that is actually a bar
to progress. You now think about it. You are a well-read man.

I do not know why people are running after kundalini.

There is no doubt a great deal of power in it, but it has no connection with
spirituality.

Why do people run after power?

One who has to work alone needs power.
And look at the foolishness of people who think the kundalini power to be
the highest.

Brother, I can only tell you that there are many higher powers in Nature. I
wish people would understand in the very beginning what it is they have
set out in search of.

I have said that he alone is a saint who has acquired command over the
powers of Nature, and what powers they are! One should see them, and
then try to understand them. But the pity is that people are satisfied with
lower levels of approach.

See what havoc is being caused by wrong practices!

All this talk of kundalini is so much nonsense.

People don't know what they are doing and why they are doing it.
What is the use of power?
Can it give a person liberation?
And when they cannot control it what can they do with it?
It is like a knife in a child's hands.
And look here, when someone is driving a car in that condition, what will
Page354

happen if they lose control when driving, as happened just now?

And yet such people have faith in their guru.
I pity such people.

This is an example where faith alone is not enough.

Faith is essential, but it must be in the right person or right method.
In the Tantric literature, they say so many things about kundalini. They say
that a man can fly, do this miracle and do many other things. It is nothing of
the sort, as only two or three capacities are there.

I never aspired for kundalini. I did not even know that my kundalini was
awakened. Of course I suspected it, but then Master said, "You have
awakened the kundalini of this person," and I came to know for certain that
my kundalini was also awakened.

When it starts automatically there is a pain. I suffered from this pain for two
or three years. It was not there all the time, but sometimes it produced
pain.

The pain was below the navel. I began to study it. Sometimes in the office I
would feel it. Immediately I sat on a chair and two or three minutes later it
was over.

In the case of accidental or unnatural death, the natural span of life is cut
short. In all such cases, the full or allotted span of life has not been lived
out here on earth, so the rest of the natural life span will have to be lived
out in the sookshma or subtle body. This is my opinion.

Perhaps it may not be wrong, as it has been confirmed by my findings

in one or two cases.

In the case of the disciples of a Master of calibre, such an abrupt end of a

disciple's life represents an extreme form of bhoga of past samskaras.

The soul will continue on its spiritual journey under the Master's guidance,
and is not then subject to the general rule of having to live out the rest of its
natural life in the sookshma state.
Page355
There is a great philosophy underlying meditation on the heart.
The heart is the pumping station of blood.
It sends out purified blood to all parts of the body and to the smallest cells.
Now we have taken the heart as the centre for meditation.
The blood that runs through our system is affected.

The SOLIDITY DUE TO OUR OWN THOUGHTS and actions begins to

melt away.

This is the first thing that we begin to gain from the first day by this method
of meditation on the heart. It is the nucleus and creates the vibrant motion,
wherever it is directed.

This is the field for the mind to work and this is the instrument by which we
develop the discriminating faculty. The subtle force works in this place for
the descent of divine energy.

If somehow our thinking conjoins with it, or we train it so that it may

percolate the right thing and direct it towards Reality, the problem is
solved.

Diversity is life. Had there been no diversity, what would life have meant?
Now, how did it come about? The answer would be that we went on
SOLIDIFYING OUR THOUGHTS to the extent that the real thing at the
base got veiled within.

The glamour and the glitter alone remained to view, with which we fell in
love to the extent of getting intoxicated with it. When you became tipsy you
went on spinning round like a top.
Page356
You danced and felt delighted with it. Now please decide for yourself what
part in the work-house of Nature did you play for your own making, which
was exclusively your own responsibility.

Let us now consider for a while how one makes or mars himself.
The world is composed of the finest paramanus (sub-atomic particles)
which are dense and dark, but in between there exists a faint glow also.

That confirms the idea of the presence of both purusha and prakriti side by
side. The wise and the prudent, inclined towards Divinity, take into view the
brighter portion and get profited by it.

On the other hand, those held up by the charms for material objects get
themselves linked with the darker paramanus and go on contacting the
GROSSER effects thereof, which get SOLIDIFIED BY THE EFFECT OF
THEIR CONTINUED THINKING.

THOUGHTS create impressions which go on growing stronger, forming

coverings.

They offer a fertile ground for the mayavic effect to settle in.
The effect thus cast upon the particles of the body, being thereby focused
on the membrane, is reflected upon the centre of the brain.

This leads to the formation of samskaras which having deepened make him
easily susceptible, making his mind all the more rigidly adhere to
environment and association which tend to support his evil tendencies.
Thus he goes on from bad to worse.

At this stage, it may only be the power of the Master that can save him and
help in the transformation of his darkened inner state.
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You have asked whether a saint's manas is destroyed.
I consider it to be like this: it is broken. And what can be broken?

Only that which has been constructed.

And what construction has been done?
That SOLID GROSSNESS which has arrested and captivated our manas.

Although a building can be demolished, the ground still remains.

The building is not there, but remnants are always there.

Now you decide whether manas is destroyed or its form is changed.

I say its form changes, and those bricks that were broken or have become
useless are removed.

If you want to remove the defect, then it is necessary to remove that force
which was there from the start, even before action took place. That can be
removed only when its expansion ends.

Mind is the ground on which egoic structure is built.

One who reaches there controls the universe according to as he is

directed. The directions come from the Absolute Base. I would have
revealed here how directions proceed from the Absolute Base, but I do not,
as it is likely to be misunderstood unless that sort of understanding
Page358

(anubhava) is acquired.
Special powers are allotted to him and he begins to work with them.
He feels the wave of Godly work and sets himself to it accordingly.
Every order of God passes through him. He catches and reads everything
in Nature.
Everything remains vivid to his eye.
Oneness is predominant.
He feels everywhere the same, in and out.
He cannot judge a stone, a man or a plant in the SOLIDITY of forms, as
they are.
LIMITATIONS end here.
This is the final goal, and the problem of life is thoroughly solved.

People are hunting after EGOISM and they become prey to it.
It appears either in the form of SOLID body or in the form of its final state or
onwards.
This is an impediment in realising God.
It starts from the region of heart and loses its DENSITY IN SOLID FORM
after the region is crossed.
In other words subjectiveness abandons him and mine-ness (i.e., speaking
of the body as mine) forsakes him after the Heart Region is crossed and he
has entered the Mind Region of God.

It is a fine state of egoism in this region, rather it is the refined form.

But the defect is after all a defect.

When it comes to the Mind Region where it resides, its force increases
because you go with it and receive power from the motion appearing in the
form of vibrations.
Page359
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.

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.

Blessed are those who have a glimpse of Divinity, even though it may be
momentary. In the Sahaj Marg system very higher things, sometimes,
come even in the lower stages. That means Nature is fomenting one with
the of devotion.

Cold and heat are almost the same but with a little difference.
The lower part of it is heat, because weightless weight is there above
it. If both naturalize, that is the Real Realisation.

So, only remove the weight and you will find no DENSITY.
Air is dense when it is touching the earthly substance.
If that touching is gone, you will feel equality in all matters.
Nature opens one hand and not two at the same time.
If there is cold at one place, the hot wave is nearby.
This thing is going on from time immemorial.
It is the wisdom of the human being to make use of these things in his
favour.
Page360
The first five circles of happiness are called the fields of maya or illusion,
and this is the first stage of the journey of human life.

In the beginning, this condition is heavy and GROSS, but gradually it

becomes light and subtle.

This state becomes very, very subtle upon reaching the fifth circle and the
effects of maya start waning.

A person who has achieved this state is said to be totally free from the
bonds of maya and this is called the undifferentiated state.

People have also called it the state of jivan mukti (liberation during life),
because one is freed from the severe bonds of maya.

People normally think that freedom from the bonds of maya means one has
gained access to the Divine Circle.

This would automatically infer that the next region, after having crossed the
five circles of maya, is the Divine Circle.

But by the illumination received from my Guru Maharaj, I found that it is not
so. In fact, after the five circles of maya then comes the region of ego,
which encompasses the next eleven circles – the eleven layers of ego.

We have set up a tiny creation of our own, in the form of our individual
material existence, having layers after layers of GROSSNESS and opacity.
What is now to be done is to shatter off those layers of opacity one by one
and assume the absolute state as we had at the time of creation.
Page361

This is all the gist of the philosophy of our system Sahaj Marg.
We are, so to say, to dissolve this tiny creation of our making or to unfold
ourselves.

The problem before us is not to find out a solution of our present life but for
all lives that we may henceforth have.

In the wider sense, it covers the entire existence of soul in various forms,
GROSS or SUBTLE, at different times till the time of mahapralaya (final
extinction).

Q: How is one to recognise a superconscious state; that is to say, how to

distinguish a superconscious state from that of ordinary
CONSCIOUSNESS?

RC: You have asked me a peculiar question — how a man can distinguish
between a superconscious state and an ordinary one.

Please tell me how you know that your hunger is appeased.

There is something in you which makes you aware of the appeasement.
SUPERCONSCIOUSNESS means to rise above yourself.

You know the difference between cleanliness and uncleanliness.

The former is a soothing state while the later unsoothing.
Page362
There may have been elevated souls who might have gone beyond the
sphere of maya, but hardly one who could have shattered all the eleven
coverings of ego.

Most of them could not have relieved themselves from even the GROSSER
ones, not to speak of the finer and the finest.

To be completely free from ego is however an impossibility, for there is

necessity to keep up a nominal difference between God and man.

As a matter of fact that is the only veil that keeps man apart from God.
This veil though cruder and denser at lower levels goes on growing finer
and subtler as one advances through the regions, till finally it becomes
almost nominal.

This final stage may fairly be taken as the mark of completion where one
may be taken to have merged with the Infinite or secured oneness with the
Absolute.

But such a one, though rare indeed, may perhaps come into existence in
the course of ages, and that too only when Nature demands his presence
on earth for the accomplishment of her work.

My only purpose in writing this to you is to induce you to try for the
attainment of that last point of EGO-CONSCIOUSNESS where the very
existence is reduced to almost non-entity.

For the attainment of that highest point it is necessary to shatter the

LIMITATIONS which impede our progress on the path.

If the ideal is firmly established in the mind, every unwanted thing will
lose its charm and one would be relieved from its entanglements. Page363
You have written that there should be some method to acquire complete
control of this materiality or SPIRITUALITY.

When a factory is working the energy comes from the engine and rotates
its every part. Now, if you want to control it and try to hold one wheel, the
result will be that your hand will be crushed to pieces.

You can never control it in that way. If you want to stop that machine, then
get control over the source from where the energy is being supplied.

Then the machine will stop. Now it is evident that in order to have control
over the materiality, you should have control over SPIRITUALITY
(CONSCIOUSNESS), and all of us do the same thing.

You already know the methods of acquiring control over the

SPIRITUALITY, for which the practice and satsangh are absolutely
essential.

Nevertheless, I mention something: in order to have control over

SPIRITUALITY, you have to enter that which is the cause of
SPIRITUALITY (CONSCIOUSNESS).

Now, how to gain it?

When we turn towards it in such a manner as to get charged by its purity
and freshness, our environment will get changed, and naturalness will be
created. And whatever you wish will begin to happen.

Dear brother, go on floating.

The source will definitely be reached.

Or, if the inclination becomes so intense that the river itself pours itself into
you, then there will no longer be the necessity for any abhyas.

Now, I would like to give you a bit of pleasure also, by replying to your
question, "I am unable to understand even the reality of matter."
You shall understand the reality of matter when you realize the reality of
yourself. Then you can even move matter.
Page364
Such is the state of complete negation which we have finally to attain and
where the cry of Aham or ‘I’ will be quite out of tune.

The state of Aham Brahmasmi is originally caused by CONSCIOUSNESS

(or chaitanyata) which automatically develops within us as we march along
the path under proper guidance.

It produces vibrations within, with the result that the mind begins to echo
the same vibrations.

This state of mind appears at every stage of spiritual progress in their

forms: ‘I am Brahma’, ‘All is Brahma’ and ‘All from Brahma’.

The entire state in all its three aspects is in fact unity in diversity in different
forms. It appears in a crude form in Pind Desh; in Brahmanda Mandal it
becomes finer and more subtle, while in Para Brahmanda Mandal it
becomes extremely subtle.

All these conditions end within the first of the sixteen circles as shown by
the diagram in Chapter II.

An important point in this connection is that a thing when observed

continuously begins to fade away from sight, and only its reflection
remains, which too finally disappears.

The reason is that matter possesses the capacity of seeing matter

alone.
Page365

The capacity to see beyond lies only in the finer power which is beyond it.
This goes on further in the same way till the very power of seeing becomes
extinct.

But still something remains even beyond it which comes up in the form of
CONSCIOUSNESS.

Further on, this too becomes extinct and even the feeling of existence
fades away.

That which follows then is the state of negation—the very Reality itself.
In fact it is very difficult to understand it unless one actually reaches the
point, nay rather he is submerged in that state. But even this negation is
something existent, for if it is not why do we call it so?

Proceed on still further....!

Formerly the condition of 'I am Brahma' prevailed.

Then I went on experiencing 'All is Brahma'.
Now it is neither of the two.
GODLY THOUGHT IN THE MIND is diving either in an endless ocean or a
limitless barren expanse, and is still engaged in collecting mother of pearls
ultimately.

THOUGHT seems to be inclined towards laya avastha or total absorption.

Who is attaining Layavastha ?

Ans: THOUGHT

Intellect is becoming acute day by day.

Condition remains peaceful and some density is felt in this peace.
Page366

But notwithstanding this peace there is restlessness and uneasiness.

O God! When will this uneasiness end?
One thing worth mentioning is this, that formerly I did not deem myself to
be a fakir and in case I did so there would have been pure artificiality and
hypocrisy. Now in the current month a condition has come into being of
its own accord which tends to give the feeling of this humble self being a
fakir.

Page367
 I become thee. Thou becomest me.
I become body. Thou becomes soul.
So that no one may henceforward say that
I and thee are separate.
- whispers from brighter world 1944, vol.3 Babuji

Page368
Page369
 STRUCTURE FALLS OFF
(Individual Egoic Structures on the Godly Mind)

I am speaking this about those who have so fixed themselves in the heart
of the Central Region. What such a man can do by his will-force, others
cannot do by force of arms.

The materialistic view may not accept it because the world is shorter before
its advocates. People may think it to be a ‘dog barking’ subject as they
Page370

have not developed this sort of vision.

Such a personality, as described previously, is neither friend nor foe to
anybody.

He is all along balanced in his ways and never loses equilibrium.

If perchance he does so even for a moment, atmospheric disorder and
gloominess will be the result.

If it continues for some time the shadowy hearts of the people will collapse.
Activities, at this stage, are all gone and actions become automatic.
But if activities remain as they are, the solution of life is not arrived at.

During our march to freedom we come across various chakras having

different forms and colours. They are all in the region of heart.
Above it the condition is different from what you have already experienced.
Chakras are all gone.

THE STRUCTURE FALLS OFF AS SOON AS YOU PROCEED

ONWARDS.

By meditation under the guidance of a capable master the thing becomes

easily accessible. Iron will and constant impatience and restlessness for
gaining the object bring easy success.

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

Page371

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 the 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.
Page372
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.

Strictly speaking, it is we who have set up the creation

which formed its basis. In it the function of God was but nominal,
except for the primary stroke of will which stirred up action (kshobh).

The actual root of all things in existence was matter which existed in
essence-form, just in the same way as the root of all machinery is the iron
ore under the earth.

The stroke of will was full of high velocity, which is still there and shall
continue till the end.

In this respect the beginning and the end of creation are like the two
extremities of the same velocity.

The middle space comprising the real force was the main instrument for
bringing into existence the entire STRUCTURE OF THE UNIVERSE.

It possesses immense power and gives out shocks like those of an electric
current. The middle portion serves as the centre.
Page373
A little below there is the chief activating force which serves as the
cause.

There is also another point, where something like an animating force

exists in proper moderation.

I put it as only a few millimeters distance because of its being observed

from a great distance.

But if one takes a closer view of it after getting out of his body-limitations,
the distance would then appear to him as unlimited.

The higher we go above the central point the dimmer becomes the force,
and this serves to indicate our closer proximity with the Real.

The dim force is that which falls to man's lot while the stronger force at the
central point falls to the lot of the avatars, who are fully charged with the
condition of the point.

Lord Krishna as an avatar had come down from the sphere of the central
point, while Lord Ram Chandra came from that of the other end.

For this reason he had more of human synonymity in him.

He presents to us an ideal life as one must try to have as a man.

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

I can say that he comes down from the region beyond the central point, and
hence is in possession of highly potential powers, though to our outer view
they might appear to be dim or subdued.

None of the avatars who have so far come down to the earth had ever
been bestowed with the power of the Root. I reveal this on the basis of my
reading of Nature through the grace of God, who alone is the real knower
of things.
Page374
Ajna chakra is the distributor of power which we receive from above.
Those who meditate on ajna chakra feel the wavering condition and not the
settled one. I have no experience of that sort of meditation, but I think it to
be so. Meditation on sahasrara is better than on ajna.

Our last approach is when STRUCTURE FALLS OFF, and one feels
oneself nowhere while in the state of perfect Negation.

An Urdu poet refers to the same condition in the following verse:

"Ham wahan hain jahan se ham ko bhi

kuchh hamari khabar nahin ati."

"We are there, wherefrom we do not get any tidings of even our own self."

When we slide down a little for the purpose of work, we feel our own
fragrance (the Divine one) in every particle.

Unless a momentary glimpse of that stage is witnessed, it is very difficult to

understand the condition.
Page375
It is very sad in the present state of society that they have given up the idea
of service and taken to the idea of Masterhood instead. History tells us that
we have grown from poverty to power, and from servant to Master.

The idea of Master is pregnant, really, with the idea of service, but
generally our saints forget it although the very idea of service has brought
them to their present state.

When the basic idea is forgotten, THE STRUCTURE FALLS OFF, and
there remains neither servant nor Master.

The proper sort of training, if the Guru is perfect, is that the teacher should
generate among his disciples that sort of smell which leads them to the
garden.

A man is not fit to impart spiritual training unless and until he has
developed the capacity of fomenting his disciples with superior force which
is all and all.

Before the world was born, a balanced state prevailed.

When the balance was disturbed, we came into existence.
I do not want to elaborate the subject metaphysically.

The thought for creation stirred up near about the Centre and
energy began to flow out.

What was that?

That was the First Mind — pure and simple, and that has woven all our
frame and STRUCTURE.
Page376
The thought for creation stirred up near about the Centre and
energy began to flow out.

What was that energy ?

That was the First Mind — pure and simple, and that has woven all our
frame and STRUCTURE.

It brought purity with it which is still maintained.

So when we begin to give wrong suggestions, the mind which is absolutely
pure, expels them in order to maintain its eternal purity.

That is the cause of thoughts.

In reality, it sends out the contents which appear like a fog covering a
certain surface. We call them thoughts.

When we are attentive to the thoughts, their power develops.

If any of you breed the divine thoughts, mind will grasp it and will not eject
them because it is the real nature of mind since it has come from the REAL
ARTERY.

If a man wants to work out the problems of his Life easily, he should
give right suggestions to the Mind.

If a man wants to work out the problems of his Life

easily, he should give right suggestions to the Mind.

It is the condition which comes by practice and proper moulding of one's

self. It is very easy to remain in one's own condition which is divine.
It is the sure process for evolution.
Page377
A little inclination towards the attainment of the Reality, will start weaving
the future.

As we go through these major states, we grow more and more subtle.

When we acquire avyakta gati, the undifferentiated state, all these
conditions fade away. We lose contact with maya, or elements.

The entire STRUCTURE NOW FALLS, and we begin to proceed by the

state of bliss, which can only be felt in a practical way.

Thus we enter the Godly kingdom.

There are still very many things after it, which I wish you all to witness and
Page378

experience for yourselves, having your own share in Nature's work.

This is, in short, the usual line of process followed under our system.
So long as we recognise the world as it is, we hatch in the difference
between this and the world beyond.

When this difference disappears, the whole universe seems alike, rather it
turns into wilderness, which is a real pitch felt in the Brighter World.

We then get into conformity with the real spirit, marking both the worlds, the
material and the Brighter.

There remains then no difference and no barrier and we feel the same air
everywhere, in the material world and in higher planes.

That may, in a way, be expressed as the drowning state in real spirit, where
everything abandons us.

The condition is not so difficult as it seems to be, and it comes by itself

through practice under the system of Sahaj Marg. It is the easiest, because
it has no material base.

There remains then no difference between life and death, both appearing in
the true sense to be mere relative terms.

This is what I meant by the phrase "the STRUCTURE falls off," used in
Efficacy of Raja Yoga [Chapter Seven, 'Conclusion'].

Page379
The power of thought is unlimited.
But for the purpose of spiritual game of life this thought becomes limited.
Later Thought assumes, grossness, solidity and density.

Slowly, gradually this thought expands and evolves or grows, develops,

undertakes the spiritual journey and final sheds its solidity, density and
merges in the infinite Absolute Space.

This is the game of life.

Our existence in the present GROSSEST form is neither sudden nor

accidental but it is the result of a slow process of evolution.

CONSCIOUSNESS ALSO EXPANDS.

The more you refine it, the more it will come to its original state, and
the essence of Grace also changes accordingly.
Page380
CONSCIOUSNESS IS NOT OUR GOAL.
IT IS ONLY A TOY FOR CHILDREN TO PLAY WITH.
We have to reach a point where CONSCIOUSNESS assumes its true
form (i.e., what it really ought to be).

After proceeding a long way in SPIRITUALITY, CONSCIOUSNESS

GROWS SUBTLER AND SUBTLER, TILL IT TURNS INTO
POTENTIALITY ITSELF. AS SOON AS WE GET RID OF IT, WE REACH
REALITY, PURE AND SIMPLE.

Ultimate Reality is
beyond quality, activity and CONSCIOUSNESS.
Page381
The mind region, which lies next to the region of heart, is the sphere of ego.
When this has been crossed through, it brings one to the level where ego
assumes a rarefied state. Further on, as one enters into the central region,
the EGO transforms into IDENTITY.

EGO TRANSFORMS INTO IDENTITY.

At early stages this ego is of a GROSSER type but, as one proceeds on

through the successive rings in the region, it goes on growing finer until it
assumes its absolute state, which might well be presumed to be almost an
extinction of ego.

To be completely free from ego is however an impossibility, for there is

necessity to keep up a nominal difference between God and man.

EGO is the only veil that keeps man apart from God.
This veil though cruder and denser at lower levels goes on GROWING
FINER AND SUBTLER as one advances through the regions, till finally
it becomes almost nominal.
Page382
THOUGHT’S POWER IS UNLIMITED.

Nature's power is UNLIMITED.

The very word 'LIMIT' came into man's understanding when he
experienced his THOUGHT confined within a certain sphere.
Thereby he concluded that his power is LIMITED.

SO THOUGHT BECOMES A TOOL TO REALISE, and

what type of THOUGHT?

That THOUGHT which has gone beyond.

It is actually something else, but 'THOUGHT' is called 'THOUGHT'.
Page383
These THOUGHTS break a lot of LIMITATIONS, meaning they more or
less become associated with That which we want to achieve.

In the same way a man having secured absorbency in the One and the
Real shall witness His manifestation throughout, because every stream of
his THOUGHT having been mingled with the real current, he shall feel
Reality coming out from everything.

"One can directly be in touch with the Centre

even as a human being, provided this physical system is purified
by the highest CONSCIOUSNESS or Centre itself."

Page384
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.

The THOUGHT has the same force, but within man IT is LIMITED to the
extent of the human level.

It (thought) 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.

BUT WHEN THE SEEKER'S THOUGHT IS FIRMLY FIXED

UPON DIVINITY,
DIVINE FORCE THUS ENLIVENED IN HIM BRINGS ABOUT THE
GREATEST EXPANSION.
Page385
 Abiding in the HIGHEST LEVEL OF CONSCIOUSNESS
is itself the essence of the soul (atma tattva).

1. The form of GROSS (dense) IDENTITY HAS ALL THE TIME BEEN
GETTING FINER AND SUBTLER UP TO THE LAST POSSIBLE
LIMIT.

2. We have now secured a position which is nearmost to the Centre and

it is the highest possible approach of man.

3. Here we are in close harmony with the very Real condition. When
one gets in close touch with Bhuma, the Ultimate, or God in the
Absolute State, what or where he is, is beyond his understanding.

4. Complete merging into the Centre or the Almighty is however not

possible since it is essential to maintain a nominal difference between
Page386

God and soul.

 5. Such is the extent of the possibility of human achievement which one
should fix his eyes upon from the very beginning if he wishes to make
the greatest progress on the path of realization.
6.

As we go through these major states, we grow more and more subtle.

When we acquire avyakta gati, the undifferentiated state, all these
conditions fade away. We lose contact with maya, or elements.

The entire STRUCTURE NOW FALLS, and we begin to proceed by the

state of bliss, which can only be felt in a practical way.

THOUGHT inclined towards laya avastha or total absorption.

Who is attaining Layavastha ?

Ans: THOUGHT
Page387
Every embodied soul must have an IDENTITY, which at the higher
level is finer and subtler.

The subtler the IDENTITY, the more powerful will a man be in life.

1. IDENTITY remains in existence till the time of mahapralaya when it

loses its INDIVIDUALITY or IDENTITY and

2. MERGES INTO ONE COMMON IDENTITY,

3. which (Common IDENTITY) later serves for the cause of the next
creation.

Thus it is only the INDIVIDUALITY that ends and not the IDENTITY.

[ MEANING: Individual identities merge into one COMMON IDENTITY ]

It is so because of the dormant action at the Root or the Centre where the
difference between ‘being’ and ‘non-being’ is but nominal.

IDENTITY transforms into akasha; or in other words the IDENTITY is

Akasha.

After crossing the seven rings of light of the Central Region, one enters the
Page388

vast and limitless expanse, the Infinite, and starts swimming in it.
Here the guru's assistance is still needed, since even the subtlest force of
the swimmer in the act of his heavy swimming sets up waves of energy that
erect a barrier against progress.

Only the experienced, capable and watchful guru helps in settling the
waves and teaching the swimmer the art of light swimming which is almost
akin to floating but still is not floating which type of swimming does not set
up opposing waves.

The guru also helps to keep the swimmer from slipping into enjoyment of
the state of light-swimming which will impede further progress, and takes
him on the further journey.

I become thee. Thou becomest me.

I become body. Thou becomes soul.
So that no one may henceforward say that
I and thee are separate.
- whispers from brighter world 1944, vol.3 Babuji
Page389
Also understand the following example :
Suppose there is a SCREEN, and there is a small hole in the SCREEN.
If I am standing behind the SCREEN and looking at this grand assembly.
But I cannot see the assembly clearly because the screen or veil is
obstructing it.

Suppose the hole increases; as it increases, more and more of this

assembly is revealed to me, and in full when the hole has become
identified with the SCREEN — there is nothing between you and me in this
case.

Neither you changed nor I changed; all the change was in the SCREEN.
You were the same from first to last; only the SCREEN changed.
This is evolution — evolution of nature and manifestation of the Self within.

Evolution of Nature and

manifestation of the Self within.
Page390
Self is unchangeable, the Infinite One.
It was covered with a veil, the veil of Maya, and as this Maya veil becomes
thinner and thinner, the inborn, natural glory of the soul comes out and
becomes more manifest.

1. Changes are not in the Absolute; they are in

Nature.

2. Nature (IDENTITY) evolves more and more, until

the Absolute manifests Itself.

Nature (thinking or Identity) is like that SCREEN

which is hiding the Reality beyond.

The processes of evolution, higher and higher

combinations, are not in the Soul; it is already
what it is. They are in Nature.

As Nature is evolving forward into higher and

higher combinations, more and more of the
majesty of the Soul is manifesting itself. Page391
Page392
Page393
 PART

Page394
 ULTIMATE STATE
OF CONSCIOUSNESS

Page395
Page396
 OM TAT SAT

How can the “PATH” be described which is so wonderful!

Reality is beyond senses and beyond feeling;
Reality is hidden in the veil of Darkness;
Reality shines forth through the veil of Darkness.

OM TAT SAT: Literally ‘Om, That Reality’;

the sphere of Eternal Peace shown in the topmost portion of the emblem.

Now what prevailed all over before creation came into being, may be
expressed as darkness. Darkness means no light and vice versa.
What exists where there is no light?
Darkness, we may call it.
Page397
What may be found where everything ends?
Nothingness may be the only expression for that.

But still the expressions ‘darkness’ and ‘nothingness’ contain a latent idea
of something in existence, hence far away from the real sense.

No light and no darkness may possibly denote the thing referred to

above, which is unchanging and eternal.

It may be denoted as the sphere of Eternal Peace which is shown in

the topmost portion of the Emblem.
There is neither Light nor Darkness.
Below it, is the sphere known as Satpad, where truth is predominant and is
consequently a region of light though in a very fine state.

OM TAT SAT is a state where there is

 No light and No darkness, and
 is unchanging and eternal.

OM TAT SAT is the sphere of Eternal Peace.

Page398
The last region is represented by the ring around the emblem, containing
the Sanskrit characters for ‘OM TAT SAT’.

This literally translates to ‘it is as it is.’

When we look at the emblem, from the work symbolized by the swastika at
the base, we can visualize the journey upwards leaving below them load of
samskaras until we reach the region of “Truth or Reality and even go
beyond this to the eternal peace of “It is as it is.”

Maxim 5
Be truthful. Take miseries as Divine Blessings for your own good and be
thankful.

Truthfulness really implies the sense of presenting one’s own self in its true
colours. This is the state at which a man exclaims spontaneously, “It is as
it is.”

No words however can express this condition in any way. This is the state
which in true sense is the Reality. Even to call it as a state is to blemish its
true character. The word state applied to it is not appropriate.

This is in fact the point at which all the powers are drawn in and
accumulated at the time of pralaya—dissolution—and nothing but Absolute
Reality remains in existence.
Page399
The word ‘reality’, as I have used it, does not also convey the true sense,
as all feeling and perceptions end there. If we call it as ‘power’, even then a
material cloak is set round it. It is almost inexplicable.

If we use the word ‘negation’ for it even then a faint reflection of something
remains in view. Now ‘existence’ is the only word left for conveying the
sense.

But if we fix our thought on it, even then the faint idea of something persists
and thus the same consciousness of materiality is revived to some extent.

If we banish both these views from our thought, even then something
remains at the root. Nothing can thus express it except the words, “It is as
it is.”

Page400
 BG ON OM TAT SAT
Chapter 17

BG 17.23: The words “Om Tat Sat” have been declared as symbolic
representations of the Supreme Absolute Truth, from the beginning of
creation. From them came the priests, scriptures, and sacrifice.

BG 17.24: Therefore, when performing acts of sacrifice, offering

charity, or undertaking penance, expounders of the Vedas always
begin by uttering “Om” according to the prescriptions of Vedic
injunctions.

BG 17.25: Persons who do not desire fruitive rewards, but seek to be

free from material entanglements, utter the word “Tat” along with acts
of austerity, sacrifice, and charity.

BG 17.26-27: The word “Sat” means eternal existence and goodness.

O Arjun, it is also used to describe an auspicious action. Being
established in the performance of sacrifice, penance, and charity, is
also described by the word “Sat.” And so any act for such purposes
is named “Sat.”

In literal sense:

"Om" is the Sound symbol of God. If you want to express God in the form
of sound, you should utter this mystical sound "Om". In Bhagwat Gita also
God says that:

"Sri Krishna said: Of the great sages I am Bhrgu; Of vibrations / sounds I

am the transcendental Om. Of sacrifices I am the chanting of the holy
names [japa], and of immovable things I am the Himalayas." (BG 10.25)

"Tat" means ‘that’; it also refers to God only.

"Sat" means ‘truth’ & God is truth which is everlasting and unchanging.

So "Om Tat Sat" means; what is everlasting and unchanging is God, whose
Page401

infinite Existence - Consciousness Bliss is denoted by Om.

Within Om is everything. Om contains all. Om is all. Om is present
everywhere, like light.

Page402
(Truth Eternal – chapter - QUEST OF THE HIGHEST TRUTH – HINT AT THE FOURTH STAGE)

O, Sadhu!

The one form pervades all

There is no difference between one drop and another (drop):
The sea and the drop are one
Sea in the drop and the sea as the drop,
This is the truth.

Behind the drop sea extends,

The sea supports the drop.
To make the drop realise the ocean
is all the Reality.

Conception crept up in the sea

That is but a drop
Knowledge removed the misconception;
Difference never again will crop.

False is the delusion,

False is the concept,
False are the affairs of the world.
When we know that all is false,
All the opposites end.

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(Swami Vivekananda)

"Om Tat Sat" is the only thing beyond Maya, but God exists eternally.
As long as the Niagara Falls exist, the rainbow will exist; but the water
continually flows away.

The falls are the universe, and the rainbow is personal God; and both are
eternal.

While the universe exists, God must exist.

God creates the universe, and the universe creates God; and both are
eternal.

Maya is neither existence nor non-existence.

Both the Niagara Falls and the rainbow are eternally changeable. . . .

This world is “the evolution of nature and the manifestation of God.

“Om Tat Sat ” - OM the only real existence.

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Above, it is full of me;
below, it is full of me;
in the middle, it is full of me.

I am in all beings, and all beings are in me.

Om Tat Sat, I am It.
I am existence above mind.
I am the one Spirit of the universe.

I am neither pleasure nor pain.

The body drinks, eats, and so on.
I am not the body.
I am not mind.
I am He.

I am the witness. I look on.

When health comes I am the witness.
When disease comes I am the witness.
I am Existence, Knowledge, Bliss.
I am the essence and nectar of knowledge.
Through eternity I change not.
I am calm, resplendent, and unchanging.

Om Tat Sat — that Being — Knowing — Bliss.

(a) The only real Existence, which alone is — everything else exists
inasmuch as it reflects that real Existence.
Page405
(b) It is the only Knower — the only Self-luminous — the Light of
consciousness.
Everything else shines by light borrowed from It.
Everything else knows inasmuch as it reflects Its knowing.

(c) It is the only Blessedness — as in It there is no want.

It comprehends all — is the essence of all.

(d) It has no parts, no attributes, neither pleasure nor pain, nor is it matter
nor mind. It is the Supreme, Infinite, Impersonal Self in everything, the
Infinite Ego of the Universe.

(e) It is the Reality in me, in thee, and in everything — therefore,

"That thou art" — Tattvamasi.

Our bodies are symbols of thought behind, and the thoughts themselves
are in their turn symbols of something behind them, that is, the one Real
Existence, the Soul of our soul, the Self of the universe, the Life of our life,
our true Self.

As long as we believe ourselves to be even the least different from God,

fear remains with us; but when we know ourselves to be the One, fear
goes: of what can we be afraid?

The goal of the universe is to realise oneness with the “Om” or One
Page406

Existence.
When man really identifies himself with the One, the Atman, everything is
possible to him and all matter becomes his servant.

Page407
Page408
Entire creation is happening within MASTER only or in a single being of
Infinite Nature.

MASTER can be defined as a state of being in whom every cell is an

universe.

It is very difficult to bring this concept into the little minds of people.
But this is a fact.

Babuji mentioned about this concept in his Vol.1 with the following image.

Lalaji also mentioned the same concept in his Truth Eternal with the
following images :

Page409
If we further give shape to these images, we can bring the entire
cosmology or INFINITOLOGY into the following picture (next page).

The essence of entire Truth Eternal also contained in that image.

All the Vedas, Upanishads, Srimadbhagavatam or Bhagavadgita, etc…..

if condensed into one single concept or idea, then the following image
only comes.

Our great rishis of India also brought this idea of INFINITOLOGY into the
following image only.

Evolution of Consciousness which people talk about is also nothing but

bringing our minds finally to understand the following image only.
Page410
This image gives us the following truths :

1. Entire creation is happening within ONE BEING only.

2. All are part and parcel of this being only.

3. All are made up of the same energy only.

4. The differences between one person to another or creatures is only

due to the difference of vibrations this one being is creating all the
time.

5. This understanding is the end of FEAR.

Fear is imagination which creates Knots in us and binds to the
Nature.

6. So the final message is WE ARE ALL ONE.

There is

ONLY ONE BEING.

ONLY ONE SOUL.
ONLY ONE MIND.
ONLY ONE BODY.
Page411
 Entire creation is happening in this form only.
This is not a gross form.
The Light without Luminosity or Soundless Sound or Pranahuti or Energy
coming from Centre and all different processes that are happening in this
Absolute Space are shown as a single form like this.

CAUTION : Please don’t go to temples and start worshipping this

form.

Page412
Page413
Page414
Babuji Vol.1

We have now to enter into a new life, a life which is behind this outer life
of ours. We might just as well say that the real man exists behind this, the
apparent man.

Now since you want to enter upon the real life, you have to seek for the real
man, the man behind the man, or the man beyond man.

MASTER = REAL MAN

= THE MAN BEHIND THE MAN
= THE MAN BEYOND MAN

Such a personality, if he does exist, can be traced out only by the

HEART’S EYE and can be felt in every molecule and atom of the body.

Though possessing a physical body, he shall in no way be attached to

it and he shall be nearest to zero.

His covering shall be the whole universe wherein he shall have his
own play.

You will find him present in the sand of the desert, as well as in the waves
of the ocean.

You will find his presence in the light of the sun, the moon and the stars.
He shall be in existence everywhere, in hell as well as in paradise.
But how to trace him out is the real problem. Page415
Real Master can be traced out only by the HEART’S EYE and
can be felt in every molecule and atom of the body.

Though possessing a physical body,

he shall in no way be attached to it and he shall be nearest to zero.

His covering shall be the whole universe

wherein he shall have his own play.

You will find him present in the sand of the desert,

as well as in the waves of the ocean.

You will find his presence

in the light of the sun, the moon and the stars.

He shall be in existence everywhere, in hell as well as in paradise.

So long as the proper regulation remains wanting there can be no

equilibrium, hence no balance at all. Without it we can never stand by
Nature.

It is only when we get closely in touch with Nature that we begin to breathe
in the purified air coming therefrom.

By and by we begin to acquire identicality with it.

In a word everything becomes possible and attainable when we get
ourselves attached with the real man beyond man.

RULE : ATTACH WITH THE REAL MAN BEYOND MAN.

Page416
To tell you the truth the Personality who has now come down for the
Change is the only person throughout the universe.

He can appear in the sun and the moon, in astral form, at any time he likes.
He picks up work for the worlds other than our own.

If you just develop your vision

People may take it to be mere fancy or an imaginary drama.

But we differ widely from them.
He is playing the part of Nature in true sense.

No worship or meditation is required here.

The various powers of nature are at his command and he takes work from
them. They obey him.

There shall be one and only one such Personality in the whole of the
universe at a time.

When the time of mahapralaya comes such a one, then in existence, will
work in conjunction with the liberated soul specially deputed for the
purpose of dissolving the creation.

The above-mentioned liberated soul shall be nearer the Centre than the
Page417

other ones.
The landing place of liberated souls is shown in diagram No. VI. They swim
and swim near about the Centre—the vast limitless Expanse—Infinite.

The liberated souls will lose their identity altogether only when
mahapralaya, the state of dissolution, comes in dead form as stated above

I am speaking this about those who have so fixed themselves in the heart
of the Central Region. What such a man can do by his will-force, others
cannot do by force of arms.

The materialistic view may not accept it because the world is shorter before
its advocates.

People may think it to be a ‘dog barking’ subject as they have not

developed this sort of vision.

Such a personality, as described previously, is neither friend nor foe

to anybody.

He is all along balanced in his ways and never loses equilibrium.

If perchance he does so even for a moment, atmospheric disorder and

gloominess will be the result. If it continues for some time the
shadowy hearts of the people will collapse.

Activities, at this stage, are all gone and actions become automatic.
But if activities remain as they are, the solution of life is not arrived at.
Page418
This condition does not fall to anyone’s lot except on rare occasions when
Nature wants overhauling of the world or the universe.

There can never be two personalities of this category at the same time
in the world.

There shall be one and only one such personality in all the universe at
a time and that too only when Nature is in need of it.

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

goes, I can say that he comes down from the central point, hence in
possession of the highly potential powers though to our outer view,
they might appear to be dim or subdued.

None of the avatars who so far came down to the earth had ever been
bestowed with the power of the Root.

I give this out on the basis of my reading of Nature through the kind grace
of God who alone is the real knower of things.

Page419
 T E – CHAPTER 14 CREATION AND DESTRUCTION BY SOUND P116 )
WHEN DEATH COMES

1 Supreme base / అదు తమైన రూరెం కలిగిన,

Pure Crystal ball / అనిన ెంటిలో అెంతర్ల ీనెంగా
Centre / కెంప్దెం దాగిఉెండే అలయ నన త మైన
ఆధార్ెం ఎరు టికి అెంతమవ్ద.
అది అలాగే నిలచి ఉెంటెంది.
2 OM Sound [ గమనిక : ఓెం అనేది భగవ్ెంలని
(essence of the నుెంచి వ్చేే , భగవ్ెంలని చుట్టి
God) ఉెండే క్షేప్తెం లాెంటిది. సృష్ట ి
ఓెం
అెంతా ఓెం లోనే జరుగులెంది,
భగవ్ెంలని సార్ెం రయట కాద. అలాగే మన రర్లర్ెం
లేక మనసుు కూడ ఓెం రరెం ద తో పూరి ిగా నిెండి
ఉెంది. కాని ఆ విషయెం మనకు
STRENGTH of
STRONG (God తెలియద. ]
3 Adimaya తలలోని సుడి కాలెం, తన వ్ెంలగా, అనిన ెంటికి
ఆది మాయ చలన వేగానిన ఇచేే మొదటి
మాయ (ఆది మాయ) యొకక
సుడిగుెండప్ప గుహ్లో కలి
పోలెంది. అకక డనుెంచి పైకి ఏదీ
ఉరసెంహ్రిెంచరడద.
అది (మహాకాల్ ) అకక డే
ఒంటరిగా ఉండి క్షీణంచి
ముడుచుకుపోతంది.
దీనినే మహ్కాల్ లేదా
రకివ్ెంతమైన
ి సమయెం యొకక
ఉరసెంహ్ర్ణ (అెంతెం) అెంటారు.
4 Time or Kalatatva మహ్త్ కు పైన ఆతరావ త మహ్త్ ( ప్రహ్మ న్ లోని
మహా కాల్ లేక మహ్త్ కు చుట్టి మూడు రర్లరాు), కాలెం లేదా
కాలతతవ ెం కాలతతవ ెం లో కలి ఒకక టై
రర్ ప్రహ్మ న్ పోలెంది. ఇది కాలతతవ ెం యొకక
ఉరసెంహ్ర్ణ.

5 హిర్ణయ గర్ు + ప్తికుటి. ఈ విరాట్ సూప్తెం అెంతరాయ మి

అెంతరాయ మిన్ + కాలచప్కెం లోని సుడి సూప్తెంలో కలి పోలెంది .
విరాట్ గుెండెం లో అెంతరాయ మి సూప్తెం తిరిగి
( ప్రహ్మ న్ లోని ఉెంటెంది హిర్ణయ గర్ు లో కలిపోలెంది.
ప్రహ్మ న్ లేదా మహ్త్
మూడు రర్లరాు) జ్ఞ
ఆ ా చప్కెం కు పైన ఇది ప్రహ్మ న్ యొకక ఉరసెంహ్ర్ణ
(అెంతెం) (ప్రహ్మ ప్రళయెం).
దానికి నమూనా సుషుప్తి .
Force and matter
6 Prana కళ్ళు + ఆ పైన ఇప్పు డు, వ్య కి ి ఆతమ లో ఉెండే
ప్ాణ ప్రహ్మ న్ తతవ ెం (ప్ాణ)
ఉరసెంహ్రిెంచరడులెంది.
కళ్ళు వెనకిక తిరిగి వాటిలో ఉెండే
Page420

ప్ాణ తతవ ెం విరాట్ తతవ ెం లో

 కలిపోలెంది.

7 Akash (ether) విశుదిద చప్కెం ఆ తరువాత, అనహ్త్ చప్కెంలోని

ఆకాశ్ వాయువు ఉరసెంహ్రిెంరరడి
గెంల గెంలలో గల ఆకాశ్ తతవ ెం
స్థసాతునమైన విశుదిద చప్కెంలోని ఆకాశ్
తతవ ెంతో కలి ఆకాశ్ గా
మారులెంది.
అప్పు డు ఒక ర్కమైన ధవ ని
గెంలలో వెువ్డులెంది
మరియు ఇది ఆకాశ్ తతవ ెం యొకక
ఉరసెంహ్ర్ణ.
దీనితో రర్లర్ెంలోని ప్కిెంద భాగెం
నిర్ల ీవ్మై పోలెంది మరియు
ఇప్పు డు కళు కు పైన ఉనన భాగెం
మాప్తెం జీవిెంచి ఉెంటెంది.
8 Vaayu విశుదిద చప్కెం అప్పు డు ప్కమెంగా అగిన తతవ ెం
వాయువు మణిపూర్ చప్కెం నుెంచి
గెంల ఉరసెంహ్రిెంచరడి,
హ్ృదయెంలోని వాయుతతవ ెం
స్థసాతునమైన అనహ్త్ చప్కెంలోని
వాయువుతో కలి వాయువుగా
మారులెంది.
అప్పు డు రర్లర్ెం మొతిెం వ్ణకటెం
మొదుపెడులెంది.
ఇది వాయు తతవ ెం యొకక
ఉరసెంహ్ర్ణ.
9 Agni మణిపూర్ చప్కెంలో అప్పు డు, సావ ధిష్టిన చప్కెం నుెండి
అగిన న్నరు ఉరసెంహ్రిెంచరడులెంది
నాభి (బొడు)ు మరియు నాభి (బొడు)ు
ప్ాెంతెంలోగల అగిన తతవ సాతునమైన
మణిపూర్ చప్కెంలో న్నరు
చేరుకుెంటెంది (ప్పోగు
అవులెంది).
అప్పు డు, అకక డకు చేరుకునన
న్నరు అగిన గా మారిపోలెంది.
నాభి (బొడు)ు పైన ఉనన ప్ాెంతెం
వేడెకుక లెంది.
ఇది అగిన తతవ ెం యొకక
ఉరసెంహ్ర్ణ(అెంతెం).
10 Water సావ ధిష్టిన చప్కెం అకక డ, భూమి తతవ ెం న్నరుగా
జలము జననేెంప్దియెం మారిపోలెంది. చేలు మరియు
కాళ్ళు చలగా ీ అయిపోతాయి. ఇది
న్నటితతవ ెం యొకక
ఉరసెంహ్ర్ణ(అెంతెం).
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11 Matter (earth) మూలాధార్ చప్కెం రర్లరానికి మర్ణెం వ్చిే నప్పు డు,
భూమి ముెందగా, మూలాధార్ చప్కెం లో
గుదము ఉనన భూమి తతవ ెం అకక డనుెండి
ఉరసెంహ్రిెంచరడి, న్నటి తతావ నికి
సా
స్థ తు నమైన సావ ధిష్టిన చప్కెం దగ గర్కు
వ్సుిెంది.

12 సృష్ట ి అనేది కాలెం సృష్టసు ి ది మరియు కాలెం

ి ెం
కాలచప్కెం మాప్తమే సెంహ్రిసుిెంది.ఇది
సహాయెంతో తప్తు ెంచుకోలేని కాల నియమెం.
ఓెం ముెందగా, వ్య కి ి ఆతమ లేక జీవుడు
ఆడులనన ఆట. ఎలా మర్ణిసాిడో అర్ ధెం
చేసుకుెందాెం.

Page422
 ( T E అనెంత వాణి - 14 వ్ అధాయ యెం , పేజి – 116 )

Time creates and Time alone kills. కాలెం సృష్టసు ి ది మరియు కాలెం మాప్తమే
ి ెం
This is the inevitable law of Time. సెంహ్రిసుిెంది.ఇది తప్తు ెంచుకోలేని కాల నియమెం.
ముెందగా, వ్య కి ి ఆతమ లేక జీవుడు ఎలా మర్ణిసాిడో
Let us first understand about the dissolution of
the individual soul or Jiva. అర్ ధెం చేసుకుెందాెం.

When death comes, రర్లరానికి మర్ణెం వ్చిే నప్పు డు,

First of all the element of earth is withdrawn ముెందగా, మూలాధార్ చప్కెం లో ఉనన భూమి తతవ ెం
from the mooladhara chakra and it comes to అకక డనుెండి ఉరసెంహ్రిెంచరడి, న్నటి తతావ నికి
the swadhistan chakra – the place of water స్థసాతునమైన సావ ధిష్టిన చప్కెం దగ గర్కు వ్సుిెంది.
element.
అకక డ, భూమి తతవ ెం న్నరుగా మారిపోలెంది. చేలు
The earth-element is then converted into మరియు కాళ్ళు చలగా
ీ అయిపోతాయి. ఇది న్నటితతవ ెం
water. Hands and feet become cold. This is the యొకక ఉరసెంహ్ర్ణ(అెంతెం).
dissolution of water.
అప్పు డు, సావ ధిష్టిన చప్కెం నుెండి న్నరు
Then, water is withdrawn from the swadhistan ఉరసెంహ్రిెంచరడులెంది మరియు
chakra and is accumulated in the solar plexus, నాభి (బొడు)ు ప్ాెంతెంలోగల అగిన తతవ సాతునమైన
in the region of the navel called manipura మణిపూర్ చప్కెంలో న్నరు చేరుకుెంటెంది (ప్పోగు
chakra. It then becomes fire.
అవులెంది).
The region above the navel becomes warm.
అప్పు డు, అకక డకు చేరుకునన న్నరు అగిన గా
This is the dissolution of fire. మారిపోలెంది.

Then, fire is gradually withdrawn from the నాభి (బొడు)ు పైన ఉనన ప్ాెంతెం వేడెకుక లెంది.
manipura chakra to the anahat chakra, and it ఇది అగిన తతవ ెం యొకక ఉరసెంహ్ర్ణ(అెంతెం).
becomes air, mixing with the breath (air) of the అప్పు డు ప్కమెంగా అగిన తతవ ెం మణిపూర్ చప్కెం నుెంచి
heart region. ఉరసెంహ్రిెంచరడి,
Then the whole body begins to tremble. హ్ృదయెంలోని వాయుతతవ ెం స్థసాతునమైన అనహ్త్
This is the dissolution of the air-element. చప్కెంలోని వాయువుతో కలి వాయువుగా మారులెంది.
అప్పు డు రర్లర్ెం మొతిెం వ్ణకటెం మొదుపెడులెంది.
After that, the air of the anahat chakra is ఇది వాయు తతవ ెం యొకక ఉరసెం హ్ర్ణ.
withdrawn to the ether element of the vishuddhi
chakra, assuming the form of ether.
ఆ తరువాత, అనహ్త్ చప్కెంలోని వాయువు
A sound is produced in the throat and this is the ఉరసెంహ్రిెంరరడి గెంలలో గల ఆకాశ్ తతవ ెం
dissolution of the ether-element. స్థసాతునమైన విశుదిద చప్కెంలోని ఆకాశ్ తతవ ెంతో కలి ఆకాశ్
గా మారులెంది.
The lower portion of the body is dead (and
dissolved) and అప్పు డు ఒక ర్కమైన ధవ ని గెంలలో వెువ్డులెంది
మరియు ఇది ఆకాశ్ తతవ ెం యొకక ఉరసెంహ్ర్ణ.
దీనితో రర్లర్ెంలోని ప్కిెంద భాగెం నిర్ల ీవ్మై పోలెంది
now only the part above the eyes is alive. మరియు ఇప్పు డు కళు కు పైన ఉనన భాగెం మాప్తెం
జీవిెంచి ఉెంటెంది.
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Now, the element of Brahman, which is found in ఇప్పప డు, వా కి ా ఆతి లో ఉండే ప్రరహ్ి న్ తతే ం (ప్రాణ)
the individual soul, is withdrawn. ఉరసంహ్రించరడుతంది.
Eyes are turned back and are merged in the
Virat element. క్ళ్ళు వెనకిక త్మరిగి వాటిలో ఉండే ప్రాణ తతే ం విరాట్
తతే ం లో క్లసిపోతంది.

This Virat principle merges itself in the ఈ విరాట్ సూప్రతం అంతరాా మి సూప్రతంలో క్లసి
Antaryami principle, which, in turn, merges itself పోతంది .
in the Hiranyagarbha. అంతరాా మి సూప్రతం త్మరిగి హర్ణా రర్భ లో
క్లసిపోతంది.
This is the dissolution of the Brahman (Brahma
pralaya), the specimen of which is sushupti. ఇది ప్రరహ్ి న్ యొక్క ఉరసంహ్ర్ణ (అంతం) (ప్రరహ్ి
ప్రరళయం). దాన్నకి నమూనా స్సషుప్తా .

Then all the three bodies of the Brahman merge ఆతరాే త మహ్త్ ( ప్రరహ్ి న్ లోన్న మూడు శరీరాలు),
in the element of Time or Kalatattva. కాలం లేదా కాలతతే ం లో క్లసి ఒక్క టై పోతంది.
ఇది కాలతతే ం యొక్క ఉరసంహ్ర్ణ.
This is the dissolution of the Time element.
(సూచన : కాలం అనేది రండు వస్సావులు ఉనా ప్పప డు
మాప్రతమే ఏర్ప డుతంది. కాన్న ఒక్క టె వస్సావు
ఉనా ప్పప డు కాలం అనేది ఉండద్ద.
ఇక్క డ సంటర్ మరియు మహ్త్ రండు వస్సావులు.

Time, again in its turn, merges in the whorl-cave కాలెం, తన వ్ెంలగా, అనిన ెంటికి చలన వేగానిన ఇచేే
of the first Maya (Adimay), the giver of మొదటి మాయ (ఆది మాయ) యొకక సుడిగుెండప్ప
momentum. గుహ్లో కలి పోలెంది.

There is no withdrawal beyond. అకక డనుెంచి పైకి ఏదీ ఉరసెంహ్రిెంచరడద.

అది అకక డే ఒెంటరిగా ఉెండి క్షీణిెంచి
It lies there alone, withdrawn and shrunk.
ముడుచుకుపోలెంది.
This is called the dissolution of Mahakal or Great దీనినే మహ్కాల్ లేదా రకివ్ెంతమైన
ి సమయెం యొకక
Time. అెంతెం అెంటారు.

The Supreme Base which is the substratum and అదు తమైన రూరెం కలిగిన,
which has a WONDERFUL FORM is never అనిన ెంటిలో అెంతర్ల ీనెంగా దాగిఉెండే
dissolved. అలయ నన తమైన ఆధార్ెం ఎరు టికి అెంతమవ్ద.

అది అలాగే నిలచి ఉెంటెంది.

It remains as it is.
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