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It is true that one who dies must ordinarily be reborn. But this does not hold good in the case of highly developed souls of saints and prophets, because what apparently appears to be their physical death is not death in the true sense of the word. It is only a transformation of their existence from the grosser to the subtler level. So their return to the grosser material form is then out of question. They have already passed through the stage of death (in its usual sense as the end of a particular type of material form) bringing into effect the negation of self which, in other words, means freedom from the effect of materiality in which a man is deeply engrossed. The result is that while having their physical body intact, they begin to feel dead and gone. This is a particular type of spiritual state which may be attained after sufficient progress. This is known as the state of Beej-dagdh. They do not die in the literal sense. Consequently the question of rebirth does not arise at all in their case.



Man is powerless. The genuine feeling of powerlessness, in the true sense, is itself a power. Let us examine the two words, ‘power' and ‘powerless' in respect of their sound when uttered. In the word ‘power' the pitch of the sound is raised at one point and is consequently shorter, while in the word, ‘powerless' it is at two places i.e. in the beginning and at the end. This brings us to the conclusion that the word ‘powerless' has a double force. Let us now take up the word `powerful' as well. It also sounds high, being composed of three syllables, two of which have an equal force which is similar to ‘powerless'. The similar forces put in together act in opposition to each other, effecting repulsion. Hence the action becomes in-effective. The word ‘powerless' is generally applied to God, the Centre, which has really no power in itself. Powerlessness includes in itself the idea of power which is there in a stagnant state, just as it is at the Centre. Now the Centre is known to be the source of all power. That means that the stagnant or static state, interpreted as powerlessness, is the real originator of power. To sum up in a word, energy in action is power, while in a stagnant or static state it is powerless. Thus we arrive at the conclusion that powerlessness is the root or the source of power or in a sense the greatest, unlimited power in itself.

If somehow one is able to stop the outer action, or in other words the outflow of power, it gets balanced and consequently becomes most effective. I want you all to acquire absorbency in that Ultimate state, stagnant at the base but active at will. But that can be possible only when one's individual mind gets properly regulated and balanced, having negatived one's own will altogether. What remains in him then is nothing but ‘Nothing'.



Regarding gods and deities, I may say that the devas die and are reborn taking up our form, while we die and become devas. It goes to mean that they too are not free from the entanglements of birth and death. Thus, worship of the devas can never lead one out of the entanglements of births and deaths. To be outspoken, I may as well say that gods are in fact at our service and not we at theirs. With due regard to this fact, let one decide for himself how far these gods can be of avail to us in our pursuit of Realisation, when they themselves are craving for it. Had the service of gods been sufficient for the purpose, one would never have looked for other means. It is therefore necessary for one thirsting for Realisation to discover proper means for quenching his thirst.



God is one and one alone, so we must take up the one to realise the one alone. The idea of Trinity will definitely lead you to multiplicity, whereby the object shall be lost. One may however adhere to the worship of gods so long as proper means are not within his sight. But when he discovers the right course he must give them up for the better and higher one, and take up the direct way to the realisation of the Absolute.


Learned teachers of religion generally induce people to worship gods and deities. But that will never be the case with a practical man who has experienced things for himself. The learned have only read the books while a practical man has tasted the spirit of the books. There is thus a vast difference between them. He alone who has travelled on the path up to the final point can guide others successfully. The learned teachers are more like sign-posts by the roadside to tell you where the road leads to. This is all the purpose they can serve. It shall no doubt be very strange for one aiming at freedom from materiality to fall upon material forms and grosser concepts. Definitely the devas can never lead you up to sublimation which they themselves are lacking in. You have to end even your subtle existence, whereas by such means as referred to in the beginning you are strengthening your material existence all the more, which in other words means spiritual death.



Now whether inspiration comes from the Divine store-Bhandar, or the Base or from any other level, seems to be a vague question. If in reply I, in my turn, ask you from which layer you draw air for your breathing, you will not be able to answer it precisely. In fact a complete answer to this question may cover the whole philosophy of our system. In a word I may say that the drawing of inspiration, whether from the Base or from any other level, depends upon the personal capacity of the aspirant which can truly be judged only through practical observation. Perhaps the Vedas might offer some clue to it. But the numerous commentaries and interpretations put forth by men of learning have complicated things so hopelessly that it becomes very difficult to arrive at any definite conclusion. Consequently the final solution remains to be discovered. As a matter of fact it is only the life of practical effort that is required for a successful solution of the problem. Unfortunately people go on suggesting solutions without being able to achieve any. Perhaps nothing can be a greater absurdity than this.


The word bhandar or ‘store-house' implies a sense of vastness. It covers the entire Godly sphere, including the Centre and the invisible motions. It is very difficult to have a correct view of it. Every minutest particle comprises all the different layers or circles that exist in the whole universe from one end to the other. Thus each particle has the same properties as the whole. Hence every particle can offer the same impulse as the main bhandar. But that does not mean that since the same particles exist in a stone, the idol made of stone can also be effective in the same way. The fact is that one who has attained a close synonymity with the atom can alone be capable of drawing inspiration from a particle. Activity of course serves for a medium for Divine grace. If activity resumes its absolute state, the impulse drawn from it will also be of the purest and the finest nature. When one secures expansion in it, his thought force makes further headway towards potentiality. If however the aspirant still maintains his flight onwards he goes beyond potentiality and acquires the state of jivan moksha.

If the impulse is coming through the medium of a highly elevated soul, it will be real in the strictest sense of the word, because every particle of his being, having merged in the final condition, must have attained the absolute state.

It also happens sometimes that an abhyasi receives grace direct. But it is mostly so when the master with whom he has connected all the channels of his heart gets induced to it by the effect of the jerk offered by the abhyasi’s thought. The jerk comes by itself through the effect of the love and devotion he bears for his master. If an abhyasi gets completely merged in the master, everything coming to the master gets automatically transferred to the abhyasi. The merging in the master is therefore of highest value, and the most effective means for attaining it is negation.



The terms jivan-moksha and videha-moksha are usually applied in several different senses. Tulsidas, the author of the Ramayana, uses the word videha in reference to Raja Janak. But it was only the family surname and had no bearing upon his spiritual attainments. The two words refer to particular spiritual states which are much alike. Jivan-moksha refers to the state when one is free from body-Consciousness. When this condition advances towards maturity, it is then termed as videha-moksha.



Liberation has today become very easy because of the presence of the Divine Personality. The conception of people does not generally go beyond the point of liberation which they take to be the final limit of human approach. But that is a wrong idea. As a matter of fact liberation is the lowest attainment on the Divine path, hence it is just like a toy for a child to play with. Beyond that there is yet a lot to be achieved. The Infinite oceans lies still ahead. It is a limitless expanse. Have your eyes fixed upon That and only That, and go on and on to trace it out.

I have a heart ever ready to help anyone who might be in need of help. I take the job not as a master but only as a humble servant of humanity. There are and have been masterly gurus who work and have worked as masters in their time, but I prefer to be a servant instead, and to work as a servant for the good of the people in general. Please do what you are told to do, and keep me informed of your day to day progress and also of the difficulties if any. I may assure you that you can achieve the goal very easily if you go on persistently with constant remembrance.



Moksha is commonly presumed to be the final point of most religious pursuits. But moksha may be represented in two ways as salvation and as liberation. Salvation refers to a state of temporary pause in the normal routine of birth and death. This temporary suspension of the normal routine may, in different cases, extend to different lengths of time according to one's attainment. During that period the soul enjoys freedom from rebirth. But after the expiry of that period it returns again into the world to assume a material form. But in the case of liberation, when once it has been achieved, there remains no possibility of the soul's return to the material form. Liberation is literally the end of the routine of births and rebirths.



Saints of higher attainments are generally relieved of the manomaya kosha or the mind-sheath. It does not mean that they lack the mind. It means they are off with the covering that serves to keep them bound to the world below. At the stage of liberation one is relieved of all the five koshas or sheaths, without which one's naked form could not have come into view. Complete freedom from these koshas is an essential feature of Realisation, and that is possible within the life-time of a man too. All these things shall come during the course if only one remains adhered firmly to his final object or goal. It would be the greatest blunder to apply effort for the shattering of these sheaths because in that case one would be straying away from the real purpose.



Realization is neither a game of contest with the nerves and muscles, nor a physical pursuit involving austerity, penance or mortification. It is only the transformation of the inner being to its real nature. Change/transformation can be brought about in two ways; firstly by desiring for it, and secondly through force. But in the latter case, there is no lasting effect. So, every abhyasi should intensely desire for his transformation.



You request me to make you mine, and to take you to be mine alone. I am trying to do that very thing so that you may become actually mine, though I am already yours. It is to say that you wish to experience that which is the very end of every activity. It is just as if a child were to say, “Let me first understand the thoughts of Milton or Shakespeare and afterwards I shall try to learn the alphabet”, or for an abhyasi to say, “Let me first realise God then I shall start worshipping Him”. When the very thing you seek comes to you, why should you then worship at all? He alone can climb up a height who has created in himself recognition of his lowliness. In accordance with your own way of thinking you may be right in saying, “Unless I have the real experience I cannot be said to have full conviction”. For this, please create in yourself the things required for the actual experience of that which you mean to seek. No doubt you believe in Divine grace, but that kind of shallow belief cannot serve the purpose, nor can it even be called grace at all. I consider it as Divine grace if one gets under the charge of a perfect master. However it depends upon your grace to set him into action for your own self. I shall however request you to watch and see whether His grace has already come into action or not. If without sufficient abhyas you try to draw His will towards yourself, it shall then be your own will that shall begin working in you, and thereby you will promote in yourself nothing but leaps of fancies and crowding thoughts. This condition shall be presenting to your view only an effigy of spirituality. You say that when you experience a condition which promotes peace you conclude it to be the effect of my working. What can I say to it? Just watch and contemplate over it, linking your mind with the thought, then alone may it be possible to understand.

Realisation can better be defined as a state of changelessness which is a condition seldom bestowed upon man even in the course of thousands of years. But if one happens to get a master who has attained it in full, and the abhyasi too is keenly interested in and really earnest about it, it becomes quite easily attainable. But so long as there exists the feeling of `is' (existence), it is not complete realisation. It follows therefore that even bliss is a drawback. Do not be afraid of it, brother. It is such a super-fine condition that whomsoever God pleases to bless with it will be prepared to undergo the hardest pain for it rather than part with it even for a moment. I believe that may be sufficient for your understanding and satisfaction. You have gone away from this place, but you have left your memory with us. You have been a guest who, on departure from the place, took away the host as well along with himself. You must have conveyed my message to your friends; now it rests with the Master to carry it home to their hearts.



Your remark, ‘I want to live in you', is really worth weighing in gold. As a matter of fact, dear brother, my very being alive is due to you all for, having completed my work long before, I would have by now gone away from this material world. Now until you all have brightly illumined the samstha, I do not even think of going away. When the condition of mergence, after having crossed its limits, assumes the form of identity, then whatever thoughts come arise from the heart alone. That must probably be the reason why Shri Ishwar Sahai has put to you the query, ‘Has Babuji got any heart?'. But in response to the query you have made the fittest offer, saying, “Please keep my heart with you.” To be clear I could never have remembered you at all if your heart were not with me already.



A man is born today; he goes on growing, developing his senses and faculties by stages. A time comes when he gets ripened, both in wisdom and folly. Occasions sometimes arise when he has to make clear-cut decisions as to what he should do to serve his ultimate purpose. He comes across men of knowledge and learning who put things to him in diverse colours. They talk about the philosophy of dvaita, advaita and visishtadvaita. He hears them and takes impressions thereof. He takes into his understanding the views about God, man and the universe and also about maya, jiva and Brahman. All the discussions and the interpretations bring to his view the same thing in numerous different colours. He presumes that he has acquired the real knowledge of things and is able to interpret a thing in several different ways. But that is all mere superficial knowledge having no relation to the actual realisation of the thing. Of what avail can that knowledge be in the practical field? This is generally the case with most people.



The realization of God which has so far been considered extremely difficult, requiring hard labour and persistent efforts for many lives, is not really so. God is simple and can be achieved by equally simple means. The hard and fast rules of life and tiring practices prescribed by teachers for realization have really made matters so complicated that people are led to believe it to be beyond their power and capacity. I may assure you very sincerely that realization is not at all a difficult thing only if you earnestly divert your attention to it.



We must march on the path of Realization like a brave soldier with full faith and confidence not minding the difficulties or reverses. Dejections and disappointments weaken our will and shatter our firmness.



If we divert our attention towards God and feel realization as the primary object of life, naturally we shall begin to look upon it as the first and foremost thing in comparison to every thing else in the world.


The most important factor in realization is self-confidence in our own capacity and power to achieve success. It is absurd to think, even for a moment, that we are in any way too weak or deficient to acquire the highest state of perfection ever attained so far even by the greatest sages of the past.



Be firm like a rock and success is sure to dawn by itself. Indecisive attitude leads to half hearted efforts and generally results in mere partial success or more often in failure.



One should develop craving for realization. What is required for it is an iron will. When it is there, the goal is just in sight. Half the distance is crossed if a man enters the field with a firm mind.



The problem before us is not to find out a solution to 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 dissolution).



Mind generally has two trends, the one directed towards the world or diversity and the other directed towards the Ultimate or Unity. There must be due adjustment in them. Excessive attention to either is a drawback. That is where an ordinary worldling differs from a true saint who can, at will, turn the downward tendencies of his mind upwards. That is not within the capacity of an ordinary man. A sage having fully entered into the state of Unity retraces his steps towards diversity. In other words when complete mergence in the state of Unity has been achieved there remains nothing in one to be negated. A reversion therefore comes in, just as it is in the case of the Centre, which includes within its sphere the state of existence which subsequently develops in form and shape. That means that for the real state of merging the expression ‘merging in Unity' is inappropriate, for then there remains not even Unity. The most appropriate expression for that would be, ‘It is as it is'. But at that stage there is no anandam, no charm, not even bliss. It is a condition of Statelessness. One pulled up to this stage might feel himself undone since he might be feeling neither interest, nor joy, nor even anandam. That is in fact the real anandam which one might aspire for. But then one might say that this does not agree with the description given in the Shastras (as the store-house of ananda). But that is only a misconception, for the real anandam is not the thing that can in any way be associated with the feeling of joy or happiness. Now, if one is brought up to it without undergoing the conditions at intermediary stages, he will neither have confidence nor command.

At the higher levels of approach the sense of feeling also ends. Differentiation is almost lost, and ‘ignorance' develops without any awareness of it. As a matter of fact, I have for that reason become quite ill-fitted for elementary training. People of the primary standard who come to me for spiritual training get from me some of my own state or at least some thing similar to that. And that is exactly what they do not like at all, for that would not be suited to their taste. They would like to have something exciting, pleasing, joyful, which may not be there according to their sense of understanding. A vulture will relish a piece of rotten flesh more than the sumptuous dish of a man's meal. If I transmit to them from a level considerably lower to mine I begin to feel heavy panting because I am not accustomed to that condition. I may however come down to a certain limit if it is the need but that too only for a minute or two.



There are many systems proclaimed as the best and the most efficacious, and all of them no doubt claim Realisation as their goal. But here we must pause a while to weigh them all with the heart's eye. I use the word ‘heart' because it is the nucleus and creates the vibrant motion whereto it is directed. This is the field for the mind to work, and this is the instrument by which we develop the discriminative faculty. The subtle forces work in this plane 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. But that is impossible unless one tries to have a clear view of what realization is. Every religious minded man and scientific explorer is of the opinion that it is the subtlest force that is working. You can easily know it if you are away from the grossness which you have gathered round by your misguided thoughts. Now you can easily deduce that if it helps our movement towards subtleness, the method is correct. But if it tends to enlarge your self with grossness it is not only wrong but it also pulls you down, and realization becomes far distant.

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

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

Under this system much emphasis is laid on removing the grossness so that over-cloudiness which hovers around the soul be removed. That is for all preceptors of the Mission an important part of their duty. Still much is to be done in this respect by the abhyasi himself, who is prescribed a method for the purpose. I do not mean to touch the point why we meditate upon the heart, since it has already been discussed elsewhere.

Most of the scholarly saints have tried to define the state of realisation in numerous odd ways, but to me it appears that if it can be defined it is not realisation. It is really a dumb state which is beyond expression. Feeling or observing luminosity within or without is not realisation at all. During the early period of my abhyas I often witnessed and felt luminosity. But that not being the goal, I proceeded on under the watchful support of my master from ‘Light to gray' as Dr. K. C. Varadachari rightly puts it (for our system). It is not in fact Light in the sense of luminosity that we are finally proceeding to but to that goal where there is neither darkness nor light, as the emblem of our institute indicates. What that can possibly be is beyond words.

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. 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 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. 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 the 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.

Having attained the state of realization one develops an unfailing will in the spiritual sphere. Though in a state of forgetfulness, he is the knower (in a limited sense of course) of all the sciences of the world. God is the knower of all things and one who is absorbed in Him must also be the knower (with due regard to human limitations). But though limitations are broken by the Master, still the sense of humanity is not lost and the instinct remains throughout, because if the instinct is absorbed, the man will leave the body at once. So in that state he looks both upwards and downwards as the situation demands. It is, therefore, necessary to have an unlimited view in order to attain the unlimited, and the method for its attainment must also be the right one.

Under our system, the dormant energy of the centres and sub-centres is awakened so as to enable them to function properly. When the higher centres are awakened, they begin to shed their effect upon the lower centres, and when they come in contact with the Divine, the lower ones get merged into them.

Thus the higher centres take over charge of the lower ones. The lower centres too are cleaned so as to relieve them of the grosser effect which keeps them enwrapped. That alone is the natural course, and I think no other method except that followed here can ever bring out such results. Every trainer of the institute, having firm faith in the master, can bring out such results in an instant if the abhyasi has developed capacity for it.

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

Generally learned men, though I respect them much, express their opinion about realization or its condition on the basis of their learning, and not upon their empirical knowledge which is really the dependable one. For that reason I regret to say that realization has now become a present day art. The reality has sunk down deep, leaving its outer cover for the artists to paint with colours according to their mental taste and skill. The result is that people begin to focus their attention on those very paintings and get in to them to an extent which is neither spiritual nor real. I believe one must not have any right to touch the subject of realization, unless he has attained it in true sense, whereby the Divine wisdom has awakened in him.



Ajna Chakra is the distributor of power which we receive from above. Those who mediate 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. Meditations 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.


I do not take ajna Chakra as the point of meditation, because the power for pind pradesh comes in it, and it distributes it to the lower region. If one meditates on this point he will feel something like flickers disturbing the meditation. I shall be praising myself if I say that to have dots like ruby colour is the very sign of the highly purified condition, but the truth must be expressed. I do not know whether Mahatma Buddha meant the same thing or something else. The Tibetan Buddhists chant `Om mani padme hum'! There is a miracle of Mahatma Buddha that he sat at one place decorated with the petals of the lotus, and Buddhas, one after the other, were seen flying in the sky. I hold that the purity of Buddha has been shown in this way.


HUMANITY – Apex of realization

In the perfection of the spirit, Divine attributes are developed. If it has bearing on something else then it is not on the point of full realization. It has the awareness of having no awareness of the past, and a little moulding will enable it to know the abstract. Humanity remains even if one be at the apex of realization.



If there is real love, every particle of the body should get transformed within seven years. If the disciple enters the mental sphere of the Guru surrendering all his belongings to him, it takes only seven months to deliver him into the brighter world.




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 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 Sahaj Marg 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 co-operates 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 Sahaj Marg 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 Sahaj Marg 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, 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. 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 Sahaj Marg 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 there by 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 transmission 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 every 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 Raja Yoga’.


You ask me how to know my real address. In the scriptural language I might say, “My address shall be known to you when you have realised yourself.” But I shall prefer to reply it as, “When you become only myself”. That means you must begin seeing me in you automatically, not purposely; or when the very same condition gets created in you, then alone shall you be able to know my real address. All this shall come to pass through the practice of meditation. Dear brother, do enter into the field to try for perfection. Take it off me. It is not at all difficult. One has only to give himself up to the one who has negated himself. Everything shall then come to him by itself.



Constant remembrance is firstly that which you are doing. Secondly, when the brain gets tired, the remembrance of That will produce the same effect. The object is deliverance. You have written that the inner condition does not remain uniform but is sometimes extremely subtle and light and sometimes contrary to it. This goes on happening. If lightness and heaviness, which are mutually opposed states, do not come into view, the changeless condition which is an extremely subtle state cannot be recognised. Apart from this, when we proceed on to the further point from the one on which our present subtle abode is, then heaviness is felt. It is felt until the time when the subtle state sets in after removing its effect. And this sequence goes on until we come to such a state beyond which there are no points. Therefore you might have by now understood that all those things are showing the state of your progress.



A few words to review the exact position of Raja Janak as a great saint of his time. He held a high position among saints. The great rishis of the time used to send their sons and disciples to him for higher training. But all his prominence as a saint was due not only to his spiritual attainments alone but also to his being a king as well. As for his spiritual elevation he had crossed the region of Heart, attaining avyakta gati (undifferentiated state), and had just entered into the Mind region. Of all the eleven circles of the Mind region he could have, by that time, crossed only the first one, and was lingering in the sphere between the first and the second circles.

The Mind region which lies next to the region of Heart is the sphere of ego, which having been crossed brings one to the level where ego assumes a rarefied state. Further on as one enters into the Central region, ego is transformed into identity. At early stages this identity is of a grosser type, but as one proceeds on through the successive rings in the region it goes on growing finer and finer till it assumes its absolute state, which might well be presumed to be almost an extinction of ego.



The first five circles related with the sphere of maya as shown in the circle diagram in the ‘Reality at Dawn' extend up to the state of avyakta gati (undifferentiated state). The next eleven circles cover the various states of ego up to its final limit. The Central region which falls after the region of ego also comprises seven rings of what may for the sake of understanding, be denoted as light. One having passed through the seven rings attains the final state of complete Freedom.

One's entry into the Central region and his swimming in it during his life-time has so far been known to be an impossibility, and none could have even dreamt of doing it while in the physical body. It is however the greatest innovation of my great master, Samarth Guru Mahatma Ram Chandraji of Fatehgarh, who was the first personality to have secured his approach up to that highest point while maintaining his physical existence in the world, and has thereby made its achievement possible and practicable to others.

The eleven circles between the Heart region and the Central region cover the stages of the ego. The condition goes on growing subtler and subtler as one proceeds on through it. There are innumerable points and knots in each of these circles. In the ordinary course, and but for the wonders of this yogic process of pranahuti, it would have required a whole life-time to go from one point to another. This can also help one to form a rough estimate of the last possible extent of human approach in the direction of Absolute Reality. Further on, after crossing the seven rings of light, one enters upon the vast limitless expanse, the Infinite, and starts swimming in it.

The sphere of the dormant Centre also seems to be enclosed by something like a ring which is perhaps the last. For the sake of experience and experiment I had once made an effort to enter into it; but suddenly a strong forceful push threw me back from it, though I could still have at least a moment's peep into it. This has brought me to the conclusion that it may possibly be the last possible limit of human approach. I wish everyone to have access up to it and even beyond it if humanly possible.



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.



Intense devotion admits of no discrimination. A little beyond the level there is the point from where Divine inspirations descend into the human heart. Few of the Rishis of old could have access up to it, not to speak of regions further beyond. That is in fact the actual process that led God to come into being. I have put this down as ‘the invisible motions' which subsequently came to be the cause of creation.



Undue haste in pushing up an abhyasi on the path of progress must be avoided. My master also took precaution in this respect. He probably never did so in my case. However on the special occasion of his departure from this material world, he poured out to his disciples so much that could not be digested by them even during all this long period. This I discovered when I had my inner vision opened by His kind grace. Consequently all of it got absorbed into me, since none of the others possessed the capacity to digest it.

My experience reveals to me that in almost all the cases, with perhaps rare exceptions, I had to thrust into them everything required for their own spiritual growth; still everyone seemed to be slipping down if my attention was withdrawn even for a while. This can be due to nothing but lack of earnestness.

I give this out only to draw your attention to these common shortcomings and to adopt proper means to remove them.



The power can be utilised in other ways too. For instance it can be used for awakening the points related with the art of singing. The centre of Deepak Raga lies just a little above the left nipple, and that of Megha Raga a little above the right nipple. The pitch of sound required for the singing of the songs in these ragas is directly related with these points or sub-chakras. There is another point a little above that, which is known as the Kanta-chakra (seat of Durga). The energy promoting the laughing and weeping tendency is in abundance there. When a singer wants to produce a particular type of effect, he connects his sound with the power of the point specified for the purpose. The point last mentioned is full of Durga-Shakti, and one having command over it can exhibit similar actions as are commonly attributed to it. This point is also known as the seat of maya. When the thought instinct of man gains proximity with it, he begins to have dreams. Sometimes during meditation when an abhyasi happens to get in touch with it he begins to have waking dreams. Such is the wonderful function of this point or sub-chakra. Its working can be regulated only through the process of Pranahuti.



Everybody knows about the two eyes possessed by man. But scientists say that there is an eye-shaped knot in the forehead of man which is connected with divine sight, and which is known as the third eye of man. Whatever information about it could be gathered through physical dissection of the human body does not give the complete idea. The correct knowledge of the same could be obtained only through yoga. The great sage Patanjali has described the method of control (samyama) in his book, which he considers as the greatest weapon possessed by a yogi. By the help of this, through spiritual power, a yogi can obtain the knowledge of everything and every condition inside his body. He can see the entire machinery working inside the body. A complete picture of any portion of the body appears within his sight. And whichever power he wishes to utilise at any place he can do so. Any matter or thing, howsoever minute, cannot remain hidden from his sight. The method of seeing is this: whichever place the Yogi wishes to have the knowledge about he takes it out through his will power and spreads its full effect in the atmosphere. Then he watches it closely in detail. In this manner he obtains a full picture of whatever he wants to see, and this takes very little time also. Of course, the seeing and understanding of its effect does take some time.

Now I am putting before the readers my own observation and experience through yoga about this divine eye. In this knot which is called the Pineal eye, three colours are observed. The front portion is bright and its composition appears like sandy grains. This outward portion is the seat of the intellect. The part behind it, that is the middle portion, is of a dark violet colour. The hind most portion has a reddish colour and this is the seat of Divine Intelligence. In yogic practice, this outward bright portion opens up first of all. When a person obtains complete entry into it, then the middle portion starts opening up, and it brightens up, but in that brightness a shade of violet colour definitely remains. At last when the turn of the opening of the final portion comes, that also becomes brighter. A yogi who attains all these conditions is considered to be a yogi of high calibre. As one proceeds further, both these colours are gone and only one condition, that is brightness, remains. This place is connected with the planet Venus and whosoever attains control over it obtains full mastery over the planet Venus. This knot has no relation with the spinal cord, but is connected with the right side of the heart. When this place open up fully and all the chakras under it are purified, then the start of Divine Wisdom begins. That is why, in yoga, this place has been called as the place of Wisdom. A little further from this place there is another point. When that becomes active, the experience of the internal things becomes very effective. This means one can feel or know even the good or bad thoughts floating in the atmosphere. This place is also helpful in knowing the internal spiritual condition of others. Its colour is brownish. After reaching this place our intellectual exercise stops and the field of spirituality starts. Once complete merger is obtained in this, its brownish colour disappears and this place also becomes a little brighter. The knot after this has no colour. We may call it a little more white mixed with a little grayish colour or, in other words, neither light nor dark. With the help of this we can obtain the knowledge of those incidents which take place in subtle form in the brahmanda region before they happen in the physical world. But this becomes possible only when we have obtained full mastery over this condition.

There is a third eye about which it is said that if it is opened it could destroy the whole world in a moment. It is not connected with any of the above knots. This destructive eye, which is generally associated with Lord Shiva, is actually situated in the back portion of the head in the occipital prominence. I have described this in my book ‘Efficacy of Rajayoga'. This destructive eye was kept open by Lord Krishna during the battle of Mahabharata continuously for 18 days, and this was instrumental in bringing about the great destruction.



The condition attained by an abhyasi at a particular point or region is sometimes reflected in higher regions too, by the Master's grace, with the result that they begin to seem as if awakened to a certain extent. In that case the abhyasi’s approach up to it can be presumed for understanding. Thus there are two ways of approach: one (to use my master's Urdu terms) is “aksi” or ‘reflected', while the other is “kasbi” or ‘acquired'.



Abhyasis, having read about Bliss in the scriptures, generally begin to look upon it with admiration taking it alone into account. It is no doubt very soothing, but by no means the end. What I want for all abhyasis is that they may be free from both ‘Bliss' and ‘Not-Bliss'. and I pray for the same. If one observes closely the effect of my Transmission, he will find, though very little, the charming effect of Bliss, because I want to insert the very essence of God-Realisation, not minding whether it is pleasing to them or not. Sometimes, of course, I do give a little dose of light Bliss so that an abhyasi may not feel bored.

In this connection I may relate an incident. Once, in reference to my spiritual state at that time, I asked my master, “Is this the state of Bliss so highly talked about, and for which you have graciously exerted yourself so long?” He smilingly replied, “What if the state you are in at present though tasteless, is withdrawn from you?” Quick was my reply, that I would prefer death if that state were to be taken away. Before acquiring this present state I sometimes returned, whenever I liked, to the state of Bliss I had crossed over, but now from this state of ‘Not-Bliss' — the tasteless — I do not even, for a moment, like to get down to that of Bliss.

My version will be accepted by only those who are well-versed in dharmic literature, or by those who are already in that state of ‘Not-Bliss'. But if one likes to reason it out, he will come to the conclusion that this is the higher state of manas which always likes to have its own course in a refined way. In Atman there is no question of like or dislike. It is just as it is. In the highest state of advancement the individual mind becomes an instrument for higher work.


In Central Region DIVINE takes over training

It has also come to my experience that God takes over some of the responsibility upon Himself even before the completion of the training. But when he takes over full charge of the abhyasi, the Master's work is practically over, though he has yet to go on with cleaning, if needed, in order to smoothen nature's work. My super Consciousness reveals to me that when an abhyasi has entered the Central region the Divine takes charge of him, and this applies to all cases.

Humanity, though charged with Divinity, is not however altogether lost but exists still, though on a normal level only. So even when one secures closest nearness to God, the human instinct still remains in him.



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

The heart region extends up to shikhar (top). After that there is the mind region which extends up to the Occipital point. There is also one superconsciousness in it, as I have hinted at in ‘Efficacy of Raja Yoga', but it is not very active.

Brahmanda begins from Ajna Chakra, to which one comes after crossing over the Pind Pradesh. Thus the chit lake lies in brahmanda and so also the point of Saraswati. I have stated in the ‘Efficacy of Raja Yoga' (second edition, page 25) that the Heart Region is extended from head to foot, and that the entire creation lies within this circle, that is up to shikhar.

My experience reveals to me that after the parabrahmanda mandal there are three more regions for which I have put down names in Persian, in accordance with the condition of each. After that there are innumerable points, each having its own specific condition. I usually take up these points one by one.

All these points are in the sahasrara (shikhar), as after shikhar the Heart region ends, and then we come to the mind region. There is also a kind of super-conscious state which I have not taken up in the ‘Efficacy of Raja Yoga' because it serves as an instrument for the Divine to work with. All other super-conscious states, appearing normally in a bud-like state, turn into full bloomed flowers when opened. But this super-conscious state has an inverted position, with its petals pointing downwards. When an abhyasi who has passed through it reaches the Central Region, this super-conscious state helps him to gain Divine powers. But that depends entirely upon God to bestow it. It is quite beyond the abhyasi to extract it. When an abhyasi enters the Central Region with complete devotion and faith in the Master, it begins to open automatically. But that is only a matter of experience.

Centre is God Himself; the master cell and all other cells are His creation. If anybody tries to meditate upon the Centre his efforts will not be successful, though in his imagination he may however take the Centre in view to meditate upon. The only way for that would be the one I have hinted at in the book ‘Anant Ki Ore’ (Towards Infinity), but I forbid everybody to attempt it. I had attempted it twice, with prayers to the master, only for two or three seconds each time. Because of the immense power there, on the border ring, I had myself put a strong check over my heart and at the same time the master's powerful hand was also there. Even then I could only peep into it but not meditate upon it at all, because the pressure on the heart was unbearably great. Moreover, it is very difficult even to approach the ring because of a strong backward push from it. The master has however admonished me for it, and warned me against repetition.



Anandamaya is a Kosa, rather than the ultimate state which is described as Sunya or Zero. Anandamaya Kosa is one of the five sheaths. These sheaths are undoubtedly limitations, even on scriptural grounds. Evidently Anandamaya, as a limitation, cannot be taken as the Ultimate state which, as a matter of fact, is beyond everything including Bliss even. I do not dwell more upon it since your own experiences of the state after the breaking of your Anandamaya Kosa offer sufficient clarification of the point.


CENTRE – perfect purity is required

“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.



I have mentioned in ‘Efficacy of Raja Yoga' about the wonderful research by my Guru that a man can reach the Central Region while having a body. When a man reaches Central region, a bondage is kept so that he may have connection with the lower regions also. If this bondage be not kept, the soul will jump into eternal peace, and life will be gone. It is therefore necessary that one must feel the air of the lower regions at times. This will be the condition of even the highest saint of the world, if he somehow reaches this Central region.

Of course, at the highest pitch of negation the shock is very slightly felt. One always finds room for advancement at every stage. When everything is alright and one is charged fully with Divine Power, swimming in the Central region commences, but only after crossing the rings of light. To start the swimming, the help of a very high power is needed.



According to the great teachings of my Guru, every pore of the body has its own centre of energy, and is itself a continent. Whatever is in the Universe with its planetary system is found there in it. They all must come to their state of full awakening. I sincerely pray that all my associates may come to that stage, and that God may give me a chance to render such service. It is a moment's work for my master, and for him alone. But who is prepared to grasp such power at a glance? I am trying and trying that my associates may have the capacity to bear this Divine Power. So we adhere to the process of gradual advancement.


For my self I can say that I do not feel the grace at all, though it is always there. I feel it only when I take up duality for some good reason, and that is mostly when I feel something tending to descend from the Divine. It is a peculiar state for which I do not find words to express.



I express the meaning of ‘adityavarnam tamasah parastat’ according to my poor ability. In chapter 8, sloka 9 of the Bhagavad Gita the Lord has described the effulgent form of the Ultimate Reality, which is the object of all Upasana. This is also the point of all beginning, as the word Adi in Adityavarnam suggests. But beyond it lies the still finer region of Reality which the Lord has described in slokas 20 and 21 of the same chapter. This is the region beyond all beginning, where even Upasana, in the ordinarily comprehensible sense of the term, has come to an end. As it may be dangerous to speak of the end of Upasana before those who have not yet tasted the condition in a natural way, the ‘Adityavarnam’ may advantageously be described to them as the Ultimate condition.



No doubt, a person in changeless state is disturbed by the worldly environment. This is due to the fact that the bondage of humanity must remain, of course in mild form, to prevent a man from jumping thoroughly into Eternity. There is one thing which often occurs with the man of higher calibre. Whenever a thought comes he begins to think it with full force, with the result that its intensity becomes greater. Really we should apply our thinking only to the extent that is needed for the work. Anxiety creeps in because the burden of family lies on our shoulders. But whenever we feel that the anxiety has gone out of bounds, we should drop it for the time being.



Sometimes the abhyasis feel the very high states because the grace comes from above through the teacher. It also happens that the teacher, even unknowingly, transmits from very high states, and the sensitive abhyasis feel that effect.



Dear brother, I say verily that I have suffered so much burning during the period of my abhyas that there have been all burns in my breast. But those have become flower-beds and fire-flowers. I have crossed the field of spirituality by selling away peace, i.e., I have made the sacrifice of peace to attain it. And God knows how many barzaks (the intermediate places) there are where one has to go on stopping in order to proceed further. I have also written a letter regarding the barzaks (Buffer states) which you ought to study. I do not remember its contents much. And dear brother, when one comes to have the experience that the real spiritual benefit can be had from a particular person, he should entrust himself to him. Here, as we have to attain liberation in one life only, we have to get rid of all the sanskaras by undergoing the bhoga (experience) of some, and by frying away the remaining. A sequence had descended upon Shri X of which I was conscious but there were also other causes besides this, which I wanted to ask him so that he could also have the experience. I had to purify them off by praying to Master pretty early to satisfy him. Otherwise I wanted to keep them there for his own betterment. Anyway, you please pray that no such thing may creep in in future.

Purification – time taken

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



If I write the condition of the Ultimate stage, the scientists may possibly pounce upon me. It is extremely difficult to express the Ultimate limit but I shall write this much any way; 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.



It is better for the dervish to be on the move. You have got nowhere to stay. Your ultimate stage is only there, and before reaching it even anand bids farewell. And what would be the condition there? If it is called ignorance, even that too will part company. There is one word which does throw light upon it, and that is perfect ignorance (Ajnanata). I have called it the changeless condition. This verily is the Real veil. Spirituality has anyway dropped off. This might be called the quintessence of all labour and effort. So, dear brother, this is the very thing which people had never desired, otherwise this could have already been had. And who could wish for it when nobody had any idea of it. Thanks are due to my Guru Maharaj who has brought it to the notice of the people. Now, you may take the term “Perfect Ignorance” in the sense that it is that which exists between ‘yes and no'. This is according to Kabir. Well, now I will come to the point; real bliss is that in which there is no bliss. So long as there is the sensation of bliss there is maya (materiality) included in it. Now, when you are describing your condition of bliss as heavy, it proves that your link is connected with the centre (or kendra) of ignorance, and it is due to limitation. It would be more proper if you describe it as boredom instead of heaviness. Boredom means that you require pleasant and light air as you are now proceeding in higher altitude. Peace will never be dull. I have given the reason above. Only such a one will like it whose one eye is damaged instead of both. If, by some fortunate chance, a man living in a hut gets a good and comfortable house, he likes it very much. But when he gets habituated to it after living there for a long time, he will begin to think of a house even better than that. This illustration is to show why you are feeling boredom and dullness. You have written, ‘I feel that my mind's tendency is to get out of this condition; hence either my mind is not yet prepared, or those are not the real conditions of peace and bliss'. The natural property or power of mind is to feel the good thing, it may be either material or spiritual; hence whatever comes before its view it gets attached with it, whether it be peace or bliss.


Approach into the 17th circle – will of a teacher

However high an approach a saint may have attained, humanity, which itself is a limitation, still remains. Kabir says: “People are afraid of death, but how I wish to die so that I may have the complete Divine Bliss (poorna brahmanand)!” A Persian poet says: “Sometimes I am enthroned in the ninth heaven and sometimes I am lower than even my foot”. If this limitation or bond is broken up, the spirit flies away, leaving the mortal human body. Therefore the Gurus do not touch it. One of the many discoveries which our Lalaji has made is the 16 circles which have been shown in the diagram in ‘Reality at Dawn', beyond which none except my Guru Maharaj, or one whom He has graced, could go till now. When any one brings the happy news of his approach into the 17th circle, it becomes the duty of the teacher to create a bondage there, so that the soul may not fly away into its origin. I wish people to bring to me the glad news of having secured their approach up to this in my own lifetime. But all this is in the hands of God. No worship, no practice, can ever help in going beyond this. Only the will of a teacher who has secured his approach up to this can help in proceeding on this journey.



A person who is in the state of negation should automatically become sorrowful when he sees the sorrow of others, and delighted by seeing the delight of others; but this should be only superficial, and afterwards he should revert again to his ‘as he is' condition.


I wish you all to acquire during my lifetime the highest approach beyond, or at least the state of thorough negation. The final state or perfect ignorance or ajnanata is a changeless condition. It is that which exists between yes and no.



The position near most to the centre is the highest possible approach of man. A man can reach the central region while having a body. When he reaches so a bondage is kept so that he may have connections with the lower regions also. If this bondage be not kept the soul will jump into “Eternal Peace', and life will be extinct.



Generally people consider Sat to be reality and treat it as a yard-stick for measuring the knowledge of God. In fact, it is all the sphere of Tam and Tam alone. This is the only thing worth achieving for a true yogi. There is nothing beyond Tam.



In the vast area of infinity, there are three regions namely, the Heart region, the Mind region and the Central region. I have tried to express these by a diagram of twenty three concentric circles; where, the first five circles represent the stages of maya, the next eleven circles represent stages of egoism, and the last seven circles, as rings of splendour situated in the Central region. The core is the centre itself. I have also covered these regions as a spiritual journey through thirteen principal knots or granthis and much beyond.



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



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 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. In his state of unconsciousness he unknowingly attends to these necessities and acts as occasion demands. It is Consciousness in an unconscious state. The third form is 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 his 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 his worldly works. This is the highest form of samadhi and little remains to be done after a man has entered this state permanently.