There has been a great deal of controversy over the question of the existence of God, the Ultimate Reality. The real problem of my mind is not that of proving or disproving the existence of an Eternal Absolute but that of defining it in an adequate and satisfactory way. The factor of blind and enthusiastic faith, created and strengthened by individual miseries and cravings in different cultural contexts, has added more and more confusions. Consequently the man of reason and thought rightly feels disgusted at the very mention of the word ‘God’.

There are various conceptions of the Ultimate Reality. People look upon Him differently according to their capacity and understanding. The most commonly accepted conception of God is Eternal Power. But philosophic view includes the idea of nirguna Brahman (indeterminate absolute) which is above all multiplicity and distinction. It is beyond quality, activity and consciousness. This nirguna Brahman is regarded to be the ultimate cause and substratum of existence, the super active centre of the entire manifestation. It is also known as para Brahman. Next comes the idea of God as Supreme Existence. We see the universe with all its diversities and differentiations and we are led to believe in its creator and controller. We call him Ishwara, or saguna brahman (determinate absolute). We think of him as an External Existence, which is omnipotent and omniscient, possessing all the finest attributes. He is the efficient cause of the world and is also its preserver and destroyer.

It is only when viewed from the lower standpoint that God (as the God of religion) becomes an object of worship, which is the final approach of almost all the religions. This, saguna brahman (determinate absolute) is also known as apara brahman. Much has been said in religious books about the above mentioned two conceptions. Some think that the concept of indeterminate or attributeless God (nirguna) is better than that of determinate God (saguna). Others hold just the opposite view. In fact both of them are erring. They neither attain nirguna brahman nor saguna Ishwara. There are no doubt, the two ways; but the goal is one – the realisation of the Ultimate or Eternal Absolute. Both the conceptions, as generally understood are greatly misleading. Truly God is neither nirguna nor saguna but beyond both. “He is what He is.” It is we who conceive Him to be nirguna; and it is we who make him saguna. What we should do in order to avoid these quarrels is that we must fix our view on the original Element (Adi Tattva) – be it nirguna or saguna. Whatever it is we must love it.

So long as we remain confined within the bounds of religion, the God of religion remains in our view; and we remain entangled in one or the other view. The highest spiritual attainment is possible only when we go beyond the limits of religion. In fact spirituality begins where religion ends. Religion is only a preliminary stage for preparing a man for his march on the path of freedom. The end of religion is the beginning of spirituality; the end of spirituality is the beginning of Reality, and the end of Reality is the real Bliss. When that too is gone, we have reached the destination. That is the highest mark which is almost inexpressible in words.

Thus God is not to be found within the folds of a particular religion or sect. He is neither confined within certain forms or rituals nor is He to be traced out within the scriptures. Him we have to seek in the innermost core of our heart. Really God is very simple and plain. He is not in solid forms. There is no solidity whatsoever of any kind in Him. God is simple and extremely subtle. In fact the very simplicity and purity of the Ultimate has become a veil to it.

In order to understand the conception of God or Ultimate Reality, let us start with the stand taken by an atheist, that there is no God. This is to say in mathematical terminology, that no positive or negative value can be assigned to it. The mathematical sign for that which has no positive or negative value is ‘zero’ or ‘naught’.

Now let the atheist be faced with the question as to what exists. A consistent agnostic can doubt and deny the existence of everything but not of his own self, viz. that which doubts or denies. Speaking again in mathematical terminology it may conveniently be expressed as ‘one’.

Look at the magical function of ‘zero’. As you go on adding more and more of that which does not exist, i.e. ‘zero’ to the right side of that which exists, viz. ‘one’, it goes on swelling and multiplying itself. There is hardly a comprehensible limit to this expansion, and the Upanishads have rightly characterised this expanded Infinite as bigger than the biggest (mahato mahiyan). Then start adding ‘zero’ to the left side or negative side of ‘one’, with the function of negativating will, i.e., the decimal point. The addition of more and more ‘naughts’ will gradually bring the ‘one’ closer and closer to the ‘zero’. Again there can be hardly any limit to this shrinkage of the ‘self’ and the Upanishads have rightly characterised it as smaller than the smallest (anoraniyan).

I believe that the controversy over the question of God is a fake one. It really arises due to misconceptions with which God has become loaded in course of the history of the various cultural groups of humanity. The need therefore is to give up the impulsive approach to the problem because it blurs the vision and thus impedes progress of man towards his goal.

For the sake of understanding we may call it ‘Zero’ or the ‘Centre’, or the ‘Base’. No prakriti and no universe can stand without the Base. There must be a backing for the existence and that backing is God or Brahman, Ultimate Reality. It is the Bhuma, a substanceless substance and a forceless force.

Further, I may now reveal herein the true significance of a mystery little known to the people. Generally they consider sat to be reality and treat it as the yardstick 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. It is, no doubt, very very difficult to gain access to this point. To acquire sat is a very easy job but the state termed as tam cannot so easily be attained. There is nothing beyond it. Though people generally talk a good deal about it, few amongst them even attempt to secure an approach up to it. Purity, simplicity and peace even are not there. It is in fact beyond all of them. This is the very thing, which is acquired after years of persistent labour for lives. I can boldly assert that even the greatest saints of the world have remained short of the mark in this respect. The stage of negation which one craves for and is the real life, abides in it and all activities cease before one reaches the point. It is the central point and the real state of Being which in most of the cases remained unattained in spite of all the efforts.

People consider this state of tam as their deadliest enemy. But if you ever happen to study a person in whom this state of complete ignorance is reigning in full swing, you will feel that in the highest pitch of advancement, he will, like an infant baby, have no awareness of his own condition. But if a slight touch of sat is applied to it, he will then begin to have cognisance of his state of tam. This is due to the fact that the meeting point of the two leads to the creation of a new state identical with that which was the basis of creation.

Generally our eyes are attracted to anything bright and glaring which we commonly misunderstand as sat. This bright object is nothing except maya and those who talk so highly about it are in fact far away from the sphere of spirituality even, not to say of Reality. But the people have developed such a state of torpidity that they are neither prone to hear nor perceive anything in this connection. They have lost sight of the true Reality which is beyond both light and darkness. This is what has been shown in the emblem of the Mission; and that is in a true sense the state of man’s perfection, from which no decline or fall is possible. This is a very delicate point of philosophy. The saints have generally called this state of neither light nor darkness as satpad which is not correct because this state is much beyond that. That is in fact the reflection of Reality which in itself is still beyond. This may be quite astonishing to most of those who go through these pages, but I have written only for those who are well advanced in spirituality and are in thorough knowledge of this science. It can only be experienced in a practical way and is not to be found within the bounds of the religion. It is an entirely different path. It is itself a science for which one may not be well fitted unless he develops the capacity to perceive Nature with his inner eyes.

As regards ‘Identity’ I may say that it can better be presumed to be something like a fine idea which subsequently develops into thought. It is very difficult to convey its exact sense. One may however take it to mean as that which brings into our cognisance the consciousness of the origin, or, as a bit grosser form of the original consciousness, or, in other words, as Reality garbed in a somewhat grosser covering. The grosser form strikes in our heart an idea that there must be something beyond, which serves for a cause to bring it into being. One might thereby be led to the conclusion, that too, in its turn, must have a cause of its own. The sequence of cause and effect may thus continue till one might come up to the point where the sequence too gets out of our consciousness. Logically one might as well say that even this must have a cause. But then it is all beyond human comprehension. Suffice it to say, that at its finest level it is denoted as Identity. Every embodied soul must have an identity, which at the higher level is finer and subtler. The subtler the identity, the more powerful will a man be in life.

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

The world is in existence from time immemorial and the correct date is not to be traced out, although certain persons have attempted to fix down the Srishti era. The only thing before creation was Divinity in its pure and original state devoid of all solidity and grossness and every object in its essence was merged in it. Before the creation came into effect, there was only the latent motion around the Centre and adjacent to it, and in it was present the idea of creation. You may call it the first thought or initial knowledge (avidya). It may also be called motion, kshobha, vibration, force or any thing for (the sake of) understanding. It was the ultimate cause of creation and of every thing else necessary for it. When the time of creation came, the idea which lay hidden or sleeping in the latent motion matured and churned up the whole motion and created force or power which rushed out. The subtlest particle got heated up. Thus the coverings set in from the very first day. By the effect of continuous heating, the particles began to come into motion. Its intensity went on increasing and adding veils after veils to it. Grossness began to develop by the effect of the growing intensity and vibrations. The action of every particle started and went on multiplying till Reality was wrapped up within, like a silk worm in the cocoon.

Thus at the beginning of creation there was a stir, a motion. This motion was the basis of creation. It was a ‘sacred thing’ next only to God. The same thing appeared in the form of the human mind. When the time of creation came, preparations commenced, currents flowed, vibrations intensified, formations of knots (granthis) started, momentum gathered, churning process set in. Actions and reactions began and continued till objects began to assume individual forms. The process of creation came into full swing. Animate and inanimate objects began to come into existence. In course of time all the objects came to light and the universe was formed. The prakriti came into existence through the effect of revolving motion round the centre. The motion generated power which subsequently led to be the cause of creation. This primary motion or the stir (kshobha), which arose to be the cause of the cosmic phenomenon, was brought into action by the dormant will of God. The stir set into motion the latent powers; and processes of creation and animation started. The same root-force appearing as stir or stimulus descended in every being in the form of the chief active force. In man it came to be known as the mind at the root of which there is the same dormant will, just as it was in the stir. Thus the human mind is closely identical with the root-force or the original stir of which it is a part. As such the functions of both are also closely similar.

Pointing out the cause of the stir (kshobha) I would remark that perfect calmness prevailed before creation came into action. Even power or force lay frozen at its origin. The time for the change, however, came. Motion got awakened and set things into action, resulting in the formation of forms and shapes in accordance with the will of Nature. At the root of all this there was something, which we might call an active force. But that too must have a base for itself, without which it cannot have its action, and it was the Ultimate. Thus we come to the conclusion that creation was the result of motion and motion that of the Base, which is and shall be.

Before creation there was only ‘space’ all over. Thus being of God (Isha) was a later development and it took some time for its appearance. We see the space as endless and eternal, so we conclude God as well to be eternal. Time followed after God had come into being. Thus space served as the mother of creation of God, and time was the negative state of it. Everything must have its end in endlessness. Motion was also there in every thing, however fine or invisible it might be. One might also ask who created space then? The only possible answer can be that the need for creation of God and of the universe led to be the cause of the existence of the space. It is and shall ever be and is therefore eternal. Why not then worship space instead? There is definitely a hint about it in Rigveda but the mystery remains unsolved and unclear for want of precise clarification. If one develops within him the state of akasha, he has then reached the highest point, which corresponds to the final state of negation, which everyone must duly aspire for. The solution is no doubt wonderful and at the same time perfectly correct too. The akasha or the space is the Absolute. It is not composed of particles nor is there any action in it. It is perfectly pure and unalloyed. It is of course very difficult to bring it home to the mind of every one.

Akasha is the space while avakasha is the time, both widely different from each other. Time – the creation of space – may be taken as the grosser state of akasha. As a matter of fact the universe is the manifestation of time or avakasha; while God is that of akasha or space. The inner circle led to the creation of the outer universe. The intervening portion is the duration. If the outer covering along with intermediary portions gets dissolved, as it happens at the time of mahapralaya, only akasha or space remains. This is to say that the identity transforms into akasha; or in other words the identity is akasha.

At the time when there was only the Absolute and no creation, the question of time did not arise at all. When the thought of creation got enlivened in the Base, it was perfectly free from everything. It proceeded on and due to the effect of motion, got transformed into power, with its tendency directed towards action. But, for the action it must naturally stand in need of a field or base. Now the brief pause, intervening the original thought and subsequent being, or in other words between cause and effect, was already there. This can appropriately be interpreted as ‘duration’ or ‘time’ and served for the field of its action. Thus time having merged into the power, got itself transformed into power, for further actions towards creation.

As a general rule a thought when it becomes deep brings into effect something like a pause, which has a tremendous force. In the case of the Centre, the question of depth does not arise at all, because of perfect uniformity there. The idea of velocity of force, the direct action of the mind, was also absent there, since the Centre or the Ultimate Brahman, though Absolute, did not possess mind.

Thus whatever existed between thought and action was power, which is termed as ‘time’. The same power we too got into our share but in accordance with our limited capacity. Now in order to utilise this power we have to merge it in the greater power of the Centre, which is all and absolute. There is nothing in the world – not even the megaton bomb of the modern science – to match this great power. The modern science may not have realised its full significance, though even if it had, it would have utilised it for the destructive purpose only.

The power can, however, be brought down to the earth and utilised in the works by the exercise of strong will power. A yogi at the highest level of ascent is, however, with it consciously or unconsciously. To my view, the science of physics cannot be taken as complete without a full knowledge of this great power, which is in fact the root of all powers.

Jiva, the individual soul, becomes cognizant of its being when it assumes individuality and that becomes the basis of its existence. Originally jiva and Brahman were quite akin to each other and it is only the individuality of the jiva, which effected a difference between the two. Now, jiva as a soul bound up within ego or individuality, came into existence. The sphere it was in, also began to cast its effects upon it. Various hues one after the other began to settle around it, giving it a new colouring. In a way diversity began to settle in and step by step ego began to develop and grow thicker and denser. Feelings, emotions and desires began contributing their own share to its grossness. This jiva like a golden bird got itself completely enclosed within the iron cage of the body. All this resulted from the effects of actions and counter actions of thoughts, emotions, feelings and desires (in the zone of ego) which went on adding to its opacity. This is in a word the whole history of the jiva. Now happily when it comes into dynamic contact with one who reminds it of its origin, it begins to cast off the coverings one by one. But since jiva possesses motion, it is cognizant of the creator too i.e., of Brahman. Thus the word jiva carries within it the sense of motion and of thinking as well. The two things are parallel in the being of the jiva. Thus the function of both the Brahman and the jiva is almost the same, with the only difference that Brahman covers the entire universe while jiva is confined only to the narrow sphere of ego (self). In this respect Brahman may be said to have its own bondage just as a jiva has, with the difference perhaps that the bondage of jiva is thicker and grosser in comparison to that of Brahman. Limitations they both have. This is about the exact concept of Brahman.

The only thing in existence, before creation came into existence, was Divinity in the original state and every thing in essence form was merged in it. The process of manifestation started with the kshobha, which stirred up a churning movement in the sphere of the latent motion. Activity revived and with it the force got enlivened and started its action towards manifestation. This line of action though in perfect consonance with Divinity appeared in its outer aspects to be somewhat different from it since it had taken another course aiming at manifestation. It may for that reason be denoted as the ‘line of humanity’, because of its close association with the formation of man.

Both the lines are now in action, the Divinity and the humanity, running side-by-side, parallel to each other. But since creation was the primary object at the root, the line of humanity began to acquire predominance and everything, including man began to assume a tangible form though the subtlest at the stage. In other words the line of humanity became the base of the entire structure. But its action remained subject to the dormant actions of the line of Divinity, which ran along parallel to it. So the proper working of the force went on bringing out forms and shapes. As a matter of fact humanity could never have worked so well, unless it had proceeded along in conjunction with Divinity. In short, humanity set itself conjointly with Divinity, running parallel to it.

The actions went on multiplying and man along with everything else began to assume grosser and grosser form. Everything in the composition of man falls under the class of humanity, with Divinity at the root of all and everything. It is for this reason that they say that God is within man and the same view is held by almost all religionists. Thus our ultimate purpose can be served only when we keep pace with Divinity and link it with our line of humanity. Now since both have come down from the one great God – the Absolute, humanity too, like Divinity, was in purest state. The force of activity in it was but nominal at the time or it was so to say in a sleepy state. The jerks caused by actions and counter actions began to stir up a sort of wakefulness and variations and contradictions began to come to view. Heat and cold made their diverse ways promoting formations. All these things entered into the composition of man and he became a conglomeration of all things in existence. All that we have now to do is to bring them again into their original state or in other words to restore them to a state of poise and tranquillity, so as to keep up its link with Divinity. The only way to accomplish it is by introducing into them proper moderation and we do the same in Sahaj Marg.

This is the secret of Nature which I have exposed herein, in order to bring people to a full understanding of the real meaning of complete Divinisation of man.

Strictly speaking, it is we who have set up a tiny creation by providing the material which formed its basis. In it the function of God was but nominal except for the primary stroke of Will which stirred up the action (kshobha). The actual root of all things in existence was matter, which existed in essence form, just in the same way as the root of all machinery is the iron ore under the earth. The stroke of Will was full of high velocity which is still there and shall continue till the end. In this respect the beginning and the end of creation are like the two extremities of the same velocity. The middle space comprising the real force was the main instrument for bringing the entire structure of the universe into existence. It possesses immense power and gives out shocks like those of the electric current. The middle portion serves as the centre. A little below, there is the chief activating force which serves as the cause. There is also another point, seemingly only a few millimeters’ distance from the central point where something like an animating force exists in proper moderation. I put it as only a few millimeters’ distance because of its being observed from a great distance. But if one takes a closer view of it after getting out of his body limitations, the distance would then appear to him as unlimited. The higher we go above the central point the dimmer becomes the force, and this serves to indicate our closer proximity with the Real. The dim force is that which falls to man’s lot while the stronger force at the central point falls to the lot of avatars, who are fully charged with the conditions of the point. Lord Krishna as an avatar has come down from the sphere of the central point while Lord Rama has from the other end. For this reason he had more of human synonymity in Him. He presents an ideal of life as one must try to have as a man.

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

The avatars come down for a definite purpose, endowed with all the necessary powers required for the accomplishment of the work, allotted to them. That may, in other words, serve to be their samskaras which brought them down into the world. The power withdraws them after their work is finished.

The difference between an ordinary man and an avatar is that man is covered with numerous sheaths while an avatar is free from most of them. They have the Divine within their perception, while a man is deprived of it. Now though the origin of man and avatar is the same, the avatar is in closer contact with the Divine. Everything he stands in need of comes to him, from the eternal store. He receives divine commands to guide him in his works, which are popularly known as divine inspirations (devavani). Now since avatars possess activity, the possession of mind or manas is necessary for them also. But theirs is purer and more balanced; and their actions are in accordance with the Divine will. Therefore it is wrong to presume that avatars do not possess mind or manas.

Regarding the present personality at work today, so far as my reading goes, I can say that he comes down from the central point, hence in possession of the highly potential powers though to our outer view, they might appear to be dim or subdued. None of the avatars who so far came down to the earth had ever been bestowed with the power of the Root. I give this out on the basis of my reading of Nature through the kind grace of God who alone is the real knower of things.