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Stages of Progress


We proceed methodically, awakening the various centres of power which are helpful in our pursuit. Each of these points has its own particular significance. We take up the heart which is the nucleus. We go on with meditation at this point till the goal is attained. There are five points or sub-centres in it through which we pass during the course of our journey. When we reach the last or the fifth point, our passage towards ajna chakra (Cavernous plexus) becomes straight. The condition at this point is peculiar. From this point the energy which we consume is diverted towards the lower region. During our journey to the point the major condition which one experiences is the feeling of something like shadowy darkness. This is only a clue to show that we have finally to go beyond light. Its real nature pertains neither to light nor to darkness, but to a dawn like colour. Thenceforth, we proceed straight to Sahasra-dal-kamal - the lotus of a thousand petals. This is the virat region. It was from this point that the virat rup was brought to Arjuna's vision at the time of the battle of Mahabharat. It is the Macrocosm. We proceed on towards the occipital prominence, after we have completed the journey through the sahasrara.

During the course of our march to this point we have to pass through, and cross, the various centres which have their own particular condition. At the occipital prominence we begin to experience a changeless condition which in other words means brahmagati or the state of Divine. Its completion means we have crossed the seven rings of so called Light. Afterwards one having thoroughly merged in Brahm, gets in close touch with Bhuma-the Ultimate, or God in His absolute state. What or where he is then beyond his understanding.

The following four conditions, in order, are felt at the first point, the heart:

  1. A peculiar state, awakening within the mind a consciousness of the Divine force, pervading all over.
  2. A Divine state prevailing everywhere, and everything absorbed in its remembrance.
  3. Neither feeling of the Divine force nor that of remembrance, but only a feeling of negation.
  4. Everything gone. No impression upon the heart, not even that of existence.

These four conditions are experienced everywhere and at every point. Under the Natural Path system of spiritual training every one passes through them, though perhaps only the sensitive ones among them might be able to feel those conditions in their minutest details. These go on getting rarefied as we proceed on through the various sub-centres from the lowest to the highest.

A common mistake which an abhyasi often falls into is that he starts with an idea of negating his mental tendencies, taking up means directly related with it. Thus he keeps his pursuit confined to a narrow sphere, which results in a life long struggle with the vrittis or senses. This often causes an adverse effect upon the brain. In my opinion, instead of struggling with the vrittis, if they adhere more firmly to their ideal, success shall be easier and surer. Furthermore, if the endeavours are supported by the great power transmitted into them, the work of years shall be accomplished in seconds. With the help of transmission it becomes very easy for the abhyasi to deal effectively with the vrittis. A capable Master, by applying his power through transmission, diverts the tendencies of the abhyasi's mind upwards, with the result that they begin to get moulded and grow comparatively calm and peaceful. He also gives to the abhyasi's Pind-mind (Material - particularised consciousness) a dip into the condition of the Brahmanda-mind (subtler or cosmic consciousness), after effecting its proper cleaning. The process accelerates the abhyasi's flight towards higher regions. In course of time when the lower mind gets thoroughly merged in the condition of the higher plane, it becomes cognizant of its true nature and gives up indulging in superfluities and superficialities. Thus the negation of vrittis comes into effect by itself and the true nature of his being begins to reveal itself. Even if an abhyasi does not himself undergo the usual routine abhyas he can be made to cross these stages up to the final limit of perfection by the transmitted power of the Master, if only he cooperates with him in the true sense. But, commonly, if the condition is brought into full swing all at once, there is the danger of his nerves and muscles being shattered. Under Natural Path system this process has been made quite safe involving no physical risk to the abhyasi, and this is one of the greatest innovations of our great Master. This process is applied to the abhyasi in a very gentle way, so that the condition transmitted to him comes to his conscious knowledge after some time when its unfoldment begins to come into effect. In that case his apparent condition seems to be somewhat different from that of one who has attained it by regular stages, but in both cases the abhyasi shall definitely be free from birth and death.

Coming to my point again, when the vrittis have thus been reduced to nothing or negatived or, in other words, have acquired a transcendent state, it is then a lower grade state of brahmagati. When this is attained, the veil gets torn off and we enter the next inner sphere beyond it. Our attention is then diverted inwards and we proceed on towards it, seeking the Self. This is how Natural Path proceeds on in its natural course, taking up chakras one after the other. The process helps us to march onwards with greater speed.

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. 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, Natural Path 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. I can proclaim by the beat of the drum that none except a worthy Master having at his command the power of transmission can ever bring forth such wonderful results, and that Raja Yoga alone is the path which promises sure success. But this can fall to the lot of those fortunate ones alone who are actuated by an earnest longing for Liberation and are really destined for it. The various successive steps of yoga laid down in Patanjali's system are all included in the one routine process under the system of Natural Path and are covered by the abhyasi without undergoing each one separately. But, since that is possible only through the help of Pranahuti, I wish more and more abhyasis to come up to it and be profited thereby.

People often say that they do not feel anything in respect of their inner state. But when I ask them whether they ever tried for it or not, they only reply that they did not, since they are incapable of it. I do not agree with them. I believe everyone has this capacity, because intelligence is sure to develop as one proceeds on with his abhyas. The fact is that they apply their developed understanding to other things but not to this one. Usually it is diverted towards worldly things rather than towards the Divine, with the result that they go on getting more firmly attached to the world. As a matter of fact they do not want to make any sacrifice, nor have they any real craving for Reality. All that they pose to be doing is merely for the sake of recreation or perhaps for satisfying their curiosity. Even under these circumstances I feel it obligatory upon myself to help them as far as possible.

Vairagya can develop very easily, if one only diverts his attention towards God. On my part I do divert their attention towards the Divine and fix it thereby my will and this they do feel and realise, but they utilise it for material purposes only. I am confident that in certain cases they keep on pulling it downwards for worldly matters.

But most of the abhyasis, though they come up and make a start with it, ever remain complaining about the rising of thoughts. Who is after all responsible for it? I, or the abhyasi himself? I may assure you that on my part I keep on pulling out adverse effects from off the abhyasi's mind lest he might be over worried. But what can I do for those who do not even attract my attention towards them? As a matter of fact I have nothing of my own in me. It is all stored up in me for you all. I wish I could entrust it to somebody during my lifetime and be relieved of the burden, so that I may depart with nothing about me. Now, what I have as the Master's trust can neither be termed as spirituality, nor Reality, nor even bliss.

True seekers in the real sense of the word are rarely traceable, though some of them exert vigorously to create in themselves a state of mind which might seem to promise highest ascent.

The real merit of the system will come to light if one comes forward as a true seeker for it. Hardly a few among the abhyasis exert themselves to make themselves receptive. Even then I thrust it upon them at times, but I fear I may have to carry it all with me when I leave the material form. It is necessary for every man to realise the effect of the conditions infused into him. Then alone can it be utilised for the uplift of others. There are so many conditions and so many points specified for them, and still more are being discovered. But none perhaps displays the capacity to utilise even one or two of them. I am, on the other hand, burning with an eager desire to see every abhyasi having a taste of the condition at every point. If an abhyasi partakes even a little of it he will be greatly transformed. My Master too affirms that it is very difficult to find one who may be fit for the spiritual training up to that extent.

My experience has brought me to the conclusion that the light transformation from the stateless condition amounting to negation can produce marvelous effect on the abhyasi. Forceful transmission with excited emotion cannot do so. Reality is beyond force, excitement or heat. It is similar to the state which prevailed before heat came into existence. It is in fact beyond feeling or understanding. That is Reality in the true sense.

At a higher stage of advancement regular routine abhyas becomes almost impossible. In that state if the aspirant keeps alive his link with God, his abhyas goes on automatically and unconsciously without any conscious effort on his part. This is the case with almost every abhyasi in our sanstha, provided he is going on with faith and confidence. When advanced merging is secured, guidance comes to him by itself. The state of inertia (in which the abhyasi feels like a dead man) is a spiritual stage which may be taken as the beginning of spirituality in the true sense, though people take it wrongly as the end of it. I wish every one to aspire for and be blessed with it.

The silencing of mental vrittis when developed to the stage of negation is an indication to show that inner vacuumisation has commenced. The material science of the present age strongly affirms that absolute vacuum can never be possible. Some of the air does remain even after the vacuumisation has been effected to its full capacity. I shall interpret this scientific theory in my own way. Whatever remains after the vacuumisation has been effected to its full capacity is its real essence, and it is immensely strong and powerful. This power can well be utilised for the construction of destructive weapons of the deadliest type. It is also of immense value for our spiritual purpose. When a man creates such a vacuum in himself he becomes so highly powerful that even a slight motion of his will can bring forth greatest results. But few seem to be prepared to have it from me. My intense longing to find one who might be prepared to have it in full does not so far seem to bear fruit. None seem to like to have a brief pleasure trip to the dreary and desolate expanse of the divine, which but few might have access to. There is no end whatsoever to it. Negation is not the final end and even this is not our ultimate goal, which is far, far beyond Bhuma or the Ultimate.

I may here add a few words to say something about the ultimate state we have finally to arrive at. After having attained the last limit of negation one has yet to go on and on to what may be termed as the ultimate limit of limitlessness, or the Absolute, where every particle of the body gets transformed into energy. What happens then? He becomes an instrument of Nature, and having everything in his power and control he remains unaware of everything. But for Divine work he is ever fully conscious and quite alert, though he may not be conscious of his own state of being except in certain exceptional cases. The entire working of the universe is subject to his will. He holds all the powers of Nature under his command, as is the case with the present Personality who has come down into the world for the purpose of effecting a change. I have referred to this in the 'Efficacy of Raj Yoga'.