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SRUTI - PAM's Encyclopedia

 

MACROCOSM  |   MADNESS  |   MAHA-KAL-CHAKRA  |   MAHAMAYA  |   MAHAPRALAYA  |   MAHATMA (SAINT)  |   MAKING  |   MANASIC PUJA  |   MAN  |   MANIA  |   MANIFESTATION  |   MASTER  |   MASTERS CALL / APPEAL  |   MASTER EGG CELL  |   MASTERS MESSAGE  |   MASTERS LOVE  |   MASTER'S POWER  |   MASTERS ROLE  |   MASTERS WORK - OBSTACLES  |   MATERIALISM  |   MATTER  |   MAYA (-VIC EFFECT)  |   MEAT EATING  |   MEDITATION - ON FORM  |   MEDITATION  |   MEEKNESS  |   MEMORY  |   MEND  |   MERGER / MERGING  |   MESMERISM  |   METHODS  |   MIND  |   MIND REGION  |   MIND - TENDENCIES  |   MIND - TRENDS  |   MIRACLES  |   MIRAGE  |   MIRE  |   MISERIES  |   MISSION  |   MISTAKE  |   MOCKERY  |   MODERATION  |   MOHA  |   MOKSHA  |   MOMENTUM  |   MONOPOLY  |   MORALITY  |   MOTIVE  |   MOULDING  |   MOVEMENT  |   MUMUKSHU  |   MYSTERIOUS  |  


MACROCOSM

Sahasra-dal-kamal, the lotus of a thousand petals. This is the virat region. It was from this point that the virat rup was brought to Arjuna's vision at the time of the battle of Mahabharat. It is the Macrocosm. We proceed on towards the occipital prominence, after we have completed the journey through the sahasrara.
During the course of our march to this point we have to pass through, and cross, the various centres which have their own particular condition. (SS-418,419)
Also Please see Brahmagati.

MADNESS

For myself I solved the problem in my own way by resorting to madness - the madness of love for a fellow being. The same may be a solution for another provided he gets a Master like Him, who is infallible, super-human and Divine in the true sense. (SS-239)
I pour this out to you without reserve, only with the purpose of exciting in you a similar fire of madness as I am burning in, but he alone whom God Himself pulls up may be successful in the pursuit. But to my greatest regret I find that though all my downpour in this respect is meeting with high appreciation from the people, they do not lend their thought in the least to what they are to do themselves. Still I am every ready to serve them as best as I can.(SS-120)

MAHA-KAL-CHAKRA

The wheel of the supreme. The Maha-kal-chakra is a stronger power than the Sudarshan. It is infused with the power of Time. It descends under rare circumstances when its use for some immensely great task is inevitable. The present overhauling of the Universe is a far heavier task than the one for which Lord Krishna had come down to the earth. Consequently it is now the time that demands the use of this superior power for bringing about the change on a much larger scale and for which the great Divine Personality has already come down to earth and is working for it with the help of this superior power under his command.( PG-79 footnote)

MAHAMAYA

Rama and Krishna the two incarnations of the Divinity. We worship them with faith and devotion for securing union with them. Automatically that becomes our goal of our life and we can at the most secure approach upto their level. Now Rama and Krishna as incarnations, were special personalities vested with supernatural powers to work as medium for the accomplishment of the work which nature demanded and for which they had come. They had full command over various powers of nature and could utilise them at any time in a way they thought proper. The scope of their activity was limited in accordance with the nature of the work they had to accomplish. They descended from the sphere of Mahamaya, which is a state of Godly energy in the subtle form , hence the most powerful. It is due to this fact that we find excellent results coming into effect through their agency in their life-time. The highest possible point of human approach is much beyond the sphere of Mahamaya. Hence a good deal above that level. It may be surprising to most of the readers but it is a fact beyond doubt. (DR-18,19)
The prefix 'maha' added to the word 'maya' denotes the condition which is beyond the normal level of maya. Maya may be taken to be something within the limits of a certain sphere. But when one goes beyond, maya dissolves. It is then denoted as mahamaya. The exact conception of it is however impossible, just as a true conception of the region of air may be possible only when one is able to go beyond the last limit of airspace. But even then it would be quite difficult to determine the exact line of demarcation because of the gradual melting away and the transformation of the condition. Suppose you throw a ball high up in the air, you will never be able to fix up an exact location of it there, though it may well be in your sight. Anything coming out of the limitless must have a tinge of it in some respect at least. Now what makes you realise it is undoubtedly the thought, as one would usually say. But in the strictest sense it is not even thought but definitely something quite apart from it. Roughly it may correspond to a great extent with that which may be the 'thought out'. In other words the two i.e., the 'thought' and the 'thought out' run in concurrence with each other. For all practical purposes we say that it is the thought that realizes, but then it would be very difficult to specify its actual level. If we attempt to do so, we only mean to convert the Limitless into the limited. Think for yourself how it may then be possible to locate the exact position of the sphere of mahamaya. Suffice it to say that it is a mere region, for the sake of understanding. (SS-366,367)

MAHAPRALAYA

At the time of Mahapralaya the pole star will deviate a few degrees from its position and will grow a bit hotter. A powerful energy in the form of a gas will begin to gush out from it and will ultimately destroy the world and everything else in existence. The action of destruction will start from the North Pole.(DR-119)
As regards the question whether all proceed towards God spontaneously or by God's will, it may suffice to say that every river joins itself with the ocean losing its own identity altogether. The ocean does not come to mix with the river. Just so we proceed towards the origin. A time shall be when all will merge in It, and that will be the time of Maha Pralaya. We practice only to cut short our way, and thus be saved from miseries of innumerable lives till then. (SS-328,329)
These are the different stages of egoism which almost die out while entering the central region. The thing I called identity, or the identity of the liberated souls, remains even then. It disappears only in mahapralaya when everything comes to an end. Of course the so-called zero remains even then. That means all the identites of liberated souls as well as those of others and everything else in existence, merge into one and lose their individual identities; and this itself becomes an identity to bring forth creation anew when time comes.(ERY-54)

MAHATMA (SAINT)

The word 'Mahatma' has been defined in several ways not perhaps without some reasonable basis. My definition of it as a 'Non-being person, though somewhat peculiar, is meaningful. It may also be interpreted so as to relate to one who has gone 'off with spirituality. (SS-356)
A little advanced among the class of Gurus are considered to be those who teach and preach on the basis of their knowledge of the Shastras and other holy books. They have established orders and Ashrams, where they enjoy a kingly position among their followers. They go out and address large audiences telling them what to do and what not to do and explaining to them problems concerning Maya, Jiva and Brahman. People flock to them in thousands to hear their sermons, admiring their high ideas and extensive knowledge, and regard them as great Mahatmas or Saints. They ask them numerous intricate questions, and if they are able to answer them out of their stock of knowledge of Shastras, their greatness as a Mahatma is established in their minds; and they are induced to accept them as Gurus. But really they have, thus, put to test their learning and not the real worth. It must well be borne in mind that it is not the learning or knowledge that makes a man perfect but it is only Realisation in the right sense that makes a true Yogi or saint. It is just possible that the man who has thus impressed you with outward form, learning or eloquence, may be at the lowest level as regard practical attainments. Knowledge, therefore, is no criterion of a true Mahatma or Yogi. Similarly the real test of a Mahatma or Guru is not his miracles or his extraordinary ways and manners but only his practical attainments on the path of Realisation. The popular meaning of a Mahatma as a great individual does not seem appealing to me. I would define a Mahatma as the most insignificant being or rather a neglected figure, beyond all feelings of greatness, pride or egoism, dwelling permanently in a state of complete self-negation. (DR-50,51)
Your question as to whether the mahatmas have their mind shattered or destroyed is a peculiar one. I believe only a made-up thing can be shattered. A made-up thing is that which is covered over with grosser layers. If a building is demolished the floor remains unaffected thereby. Now judge for yourself whether a mind is really destroyed or only transformed. I shall call it as regulation of mind which means only the removing of the structure built upon it. But if one likes to dispense with it altogether, he must then necessarily get himself relieved of the root-force which is the basis of existence -kshobh, No activity can be possible without mind. Nothing in Nature loses its existence; only the form and function are changed from time to time. Every man possesses intelligence. One can use it for a right cause while another uses it for a wicked one. At higher stages of advancement the indriyas, having been regulated and balanced, assume a purified state and their actions become dormant. One then does not remain the doer of things and consequently the formation of samskaras stops. This can be easily attained if one follows the right type of abhyas under proper guidance. (SS-348)
A saint or a Mahatma is not in any way different from an ordinary worldly man, except that his mind and senses are in a well-disciplined state and wholly under his control. He remains free from the effect of the different hues and colours of the world and remains ever merged in his own, the one colourlessness. He attains a state of contentment and settledness which breathe in an atmosphere of peace and calmness.(SS-470)
The spiritual history of India says that the Saints of India have prayed to God to give all the miseries of the world to them, so that humanity may be free from it. The people generally follow the spiritual methods so that they may be relieved from suffering. It is my idea that the saints are not to enjoy but to be enjoyed by others. Suffering and peace both become one at their base.
The real character is formed in saintliness, and the suffering is half over. The suffering is really at which we do not suffer.(PP-166)
Our sages felt themselves pledged to utilise all these powers, appearing mysterious, in constructive work. They even went beyond everything, which has resulted in the discovery of some movements being the cause of all existence. When we go to this extent, we find the Centre and its region giving us the knowledge of their existence. (SDG-47)
You often come across mahatmas and sadhus who, though they preach about high ideas, are themselves inwardly puffed up with feelings of greatness and superiority, and try all means to pose themselves as world-teachers of divine knowledge. What opinion will you form of them when you peep into their hearts to discover their real worth? For certain you will find in them nothing that can command your respect for them.(SS-69)
They came across such men who told them such things which they liked also, because of their support to the centre they had created for themselves. How did it happen? It was due to the contact with those people who took pleasure in the senses but pretended to see above towards the sky. They are our Mahatmas.(SS-487)

MAKING

Proper making of man must be the natural result of the right type of training. Proper making comprises of the right moulding of mind with due moderation in the exercise of all our senses and faculties. Thus the right type of training under the guidance of a capable master is by far the most important factor in our proper making without which higher attainments in spirituality are never possible.(DR-63,64)
The higher an abhyasi approaches, especially after the point A, the easier it becomes to train him. And the inner faculties get rectified. Nevertheless one has to labour in bringing the inner faculties in conformity with Nature, and this verily is called the 'making' and this is a very strenuous task.(SS-452)
It takes me many months to purify the system. 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. (SS-449,450)
I have shown you the method; but when there are so many doctors to treat it, we should have nothing to do with it except in very rare and special cases. The work which you have got is in no way less, and there is hope of its growing still more. I felt really happy that you like to become the maseeha. But first you have to create Pain in yourself before becoming one. (SS-274)
You and I wish that people should abandon the centre they have created. But they will be ready to do so only when the centre they have formed is found in the Divine Centre. These words may seem to be very harsh, but I am obliged to write that the reins of the sheep are in the hands of the wolf, and the whole herd scattered away. (SS- 488)
There is a Persian Proverb: See Laila with the eyes of Majnu. That is, as Laila was an ugly girl, it required the eyes of a Majnu only to see her. In the same way, if we have to see God, the same mad looks are required. (SS-363,364)

MANASIC PUJA

A little advanced amongst them are generally considered to be those who keep in view the imaginary form similar to one they have fixed their mind upon, and who go on with the usual routine of mechanical worship of offering flowers, sandal, and incense to them in their imagination. This they call as manasic puja and consider it to be an advanced stage. As a matter of fact they are no better than those of the former type. The result in both the cases would be exactly the same, and finally they would become solid like rock. (SS-142)

MAN

The origin of man is similar to that of Universe, and it was what is known as 'Kshob (Primary Stir) which stimulated motion and activity. The reflection of Kshob exists in man as well as in other beings. If it is not there then no activity could be possible. In man this reflection of Kshob is known as Mind or Manas, which is an indispensable factor of existence. In the lower region or Pind Desh it is known as Pindi - Mind, while in the Brahmanda Mandal it is known as the Brahmandi Mind. At higher levels it goes on becoming further refined. The conditions at one level differ from those at the others, and they may be innumerable.(SS-127)
It is commonly believed that 'God created man in His own image. All the religions, philosophies and sciences of the world are unanimous on this point. It does not mean that the physical form of God is the same as that of man, with the human body made of flesh, bones, skin, etc., possessing arms, legs and other limbs. It really means that a man possesses, or is composed of, all the powers, forces and energy which are present in Nature in the same order.(ERY-63)
When man first assumed his physical form he brought with him the things opposed to the real nature of his being; that means both the opposites were intertwined to give it a proper shape. It appeared in the form of an outburst similar to that caused by the contact of fire and water. When supplemented by the flow of air, it went on smouldering and increased the force of the outburst. The outburst is nothing but the action of the force coming in contact with the soul, thus exhibiting a display of the elements. Reality was lost sight of. Just imagine what the reverse use of things finally resulted in. We took into account neither the cause nor the effect thereof, to trace out the origin of this degradation.(SS-462)
Who is man? Only he who is imbued with a sense of humanity.(SS-60)
The real man, in the proper sense, can be he who makes a man the man that he ought to be, a thorough man in the real sense.(SS-60)
Things come and go but what lies in between these two is our real condition. This changeless condition of ourselves is the end of all spiritual activities. Blankness is another expression for this condition. The whole system is vacuumized in the end, and man becomes a real man. It has been found difficult to define man, but when we add the word real, it defines the beauty a man should have to belong to. (SDG-30)
A man can be real man only when his eye is diverted towards his inner self. Therein lies the real quest for Reality. One who adheres to it establishes his footing in the sphere from which everything descended by itself. In other words he connects his link with the main source. The only thing which remains then is its expansion for which the prescribed abhyas is sufficient. (SS-55,56)
We have to enter a new life, a life which is behind this outer life of ours - we might just as well say that the real man exists behind this, the apparent man. Now since you want to enter upon the real life, you have to seek for the real man, the man behind the man, or the man beyond man. Such a personality, if he does exist can be traced out only by the heart's eye and can be felt in every molecule and atom of the body. Though possessing a physical body, he shall in no way be attached to it and he shall be nearest to zero. His covering shall be the whole Universe wherein he shall have his own play. You will find him present in the sand of the desert, as well as in the waves of the ocean. You will find his presence in the light of the sun, the moon and the stars. He shall be in existence everywhere, in hell as well as in paradise. But how to trace him out is the real problem. (SS-66)
It is only when we get closely in touch with nature that we begin to breathe in the purified air coming therefrom. By and by we begin to acquire identicality with it. In a word everything becomes possible and attainable when we get ourselves attached with the real man beyond man. (SS-67)
In my opinion we have solved the mystery, if somehow we are able to solve our problem of life. When we visualized ourselves, we found that man is an epitome of the universe. This added to our advancement, and we have begun to study our own centres, their motions and work, and the functions of the human mind and body. (SDG-48)

MANIA

Man possesses everything of Nature but he does not take it into account. A man must keep his eye fixed upon the object, and so it must be in respect of health which is quite essential for the success of the pursuit. There must be one thought, one object, and one pursuit in view and that must be related with the Divine. That is the type of mania which I wish every one to develop in himself. It is only then that one may perhaps be able to have a view of That which he craves for. (SS-70)
Give up the mental complex of ill health. Consider yourself to be healthy, then alone will you find yourself healthy. A healthy man if he persists in thinking himself to be ill shall definitely be half ill at least. (SS-70)

MANIFESTATION

The manifestation too has been a very long process covering a period of about 1,20,000 years when judged through deep concentration from the level of highest super-consciousness. Though there was only one shock in the region of power just below the Bhuma yet the manifestation of the effect thereof and the accumulation of the necessary material for the purpose took the entire period mentioned above. (PG-175)

MASTER

I do not hereby mean to advocate the orthodox idea of Gurudom in any way. Only a person capable of transmitting Divine Grace through the Yogic process of Pranahuti is fit to become a Master (SDG- 16)
It is very sad in the present state of society that they have given up the idea of service and taken to the idea of Masterhood instead. History tells us that we have grown from poverty to power, and from servant to Master. The idea of Master, is pregnant, really, with the idea of service but generally our saints forget it although the very idea of service has brought them to their present state. When the basic idea is forgotten, the structure falls off, and there remains neither servant nor Master. The proper sort of training, if the Guru is perfect, is that the teacher should generate among his disciples that sort of smell which leads them to the garden. (SDG-121)
A true Master is he and he alone, who possesses such wonderful power and can at a glance create a state of light in an aspirant, diverting his thought from darkness to light till his tendencies which were previously directed towards darkness, begins to absorb brightness within them. (SS-6) He can foment us by his internal force acquired by being a Brahmanishtha then the difficulty is mostly over, and we soon begin to peep into the Real Being. (SS-111)
It is easy to cross the big region of heart by following the advice of ones master. But remember a capable master can only be he who has crossed all the regions far and above, and has the power of transmission. (ERY-39) The help of a Guru or Master is, therefore, essential and indispensable for those engaged in spiritual pursuit.(DR-44)
Fortunately we have got a master who is all spiritual. (SDG-41)

MASTERS CALL / APPEAL
As a burning flame of His blessing splendour, I do not belong to India alone, but to the whole world. So I want that all may taste the beauty hidden in love for the Ultimate. People everywhere seek the better climate and better conditions. But as Indians we are interested to produce the same environment in us, so that others may be benefitted by its radiation. (SDG- 29)
I myself am very weak and worn out with age. Still I am doing my best to bring real peace to the humanity. I want capable men and women to help me in the task ahead. No doubt the world will be paradise, but for that we have to work very hard. What we have to do is only to have a strong grip always on Divinity. I never felt disappointed and worked singlehanded and the result is before us all. I have full confidence in myself, with the Master's hand at my back; and it has always worked. The same thing I want from all of you. (SDG-132)
It is only the practical life that is worth having. Reading or writing is of no avail. Faith, devotion and confidence alone can win the race. If you are really in quest of God, seek for an adept then, to free yourself from bondages.(SS-253)

MASTER EGG CELL

The Master cell is the outcome of the first Jerk and has therefore the concentration of all the powers and energy in full force, hence bigger and brighter than all the rest. Other eggs were formed by the concentration of the energy that kept flowing and could not be so powerful and bright. (ERY-62)
There is one cell or egg-like thing which is bigger and brighter than all the rest. You may call it the master cell. The master cell is directly connected with and controlling the world we live in, and it is due to this fact only that the personalities we have here in this world are not to be found anywhere else in other worlds. We (in other words our world) are connected with the master cell, so we have almost the same force and power as possessed by the master cell. (ERY-61)
The Master Egg or cell is the essence of things appearing in the form described as egg-like things. Just as the thing below the centre is the essence or substratum of life, all smaller ones are wound up in a large one having connection with it which is called the Master cell. It is like a big drop of ocean the foams of which are swimming about. In other words it is the power house for world's connected with this big drop. You will find the same wave in the Master cell and its force applicable to other cells as well. It is like the cream churned by the first motion. You will see the greatest personality always in existence in this world. Sages born here in this world have often controlled other worlds, too, under directions from the Absolute Base, which they receive in the form of vibrations in the Central Region.(ERY-62,63)

MASTERS MESSAGE

It is my Master alone who gave light to the Original Source, which was nearly dried. His message to mankind may aptly be pronounced as 'O Bounded ones, now start to look for becoming free'. (Aseero karo ab rihaayee kee baathain) (SDG-87)
'Awake, O sleepers, It's the hour of the dawn'. The change, of course cannot come over-night. (SDG-136)

MASTERS LOVE

Often I feel restlessly impatient to see some of my associates physically. That must be due to the intensity of feeling they entertain in their hearts for me. Sometimes when this feeling gets subsided in them I too feel a bit slowed down. This is however the only way by which we can strike at the very Base, the echo of our thought, and create ripples in the waters around. I like to remain absorbed in the thought of you all. That may in a sense mean my diversion towards diversity.(SS-71)
Your view relating to Master's love in place of Divine love is quite to the point. Once while transmitting to an abhyasi, promoting in him Divine love, I was advised by my Master to infuse into him Master's love instead. My shy nature hinders me from doing so for fear lest one might think I like to be worshipped thus. This is freely preached, rather insisted upon, in most of the other sansthas and also by quacks and charlatans. Though in principle there is nothing wrong in it, yet in practice few perhaps may be found to be up to the mark for this method. The result in all such cases usually is that the teacher and taught both get filled up more and more with grossness. My great Master has saved me from this most degrading evil. May he ever protect us all from it!(SS-251)

MASTER'S POWER

Here, by the grace of God, the Master's power alone works all through, and there can be no possibility of harm in it. If you find any difficulty or entanglement, or even an unbearable excitement of emotion, just refer that to Him through prayer at any time or from any place, and it shall go away at once. Never mind whether I become aware of it or not, your purpose shall anyhow be served.(SS-233)
There are numerous different states which are acquired one after the other during the course of our march. But the condition that exists there is such that if an abhyasi attempts to cross over to the next by self effort, he is unable to bear the strong flow of the Divine energy and instantly slips down. It is only the power of the Master of calibre which can keep him up to overcome it. At the very highest stages the flow gets stronger because Godly energy becomes still subtler and the subtler force is naturally more powerful. (SS-414,415)
This subtle force is very strong, so much so that in higher regions even if an abhyasi attempts to go up he is pushed down by the effect of this strong flow of the force. In that case it is only the Master's dynamic force that pulls him up through the flow and enables him to have a view of Reality. (SDG-83)

MASTERS ROLE

As long as the abhyasi is not getting the Grace direct, the teacher diverts the Grace which is coming directly upon himself to the abhyasi. (SDG- 50)
But really speaking, such a Master is required as may be able to foment us by his divine power. There are stages in the cosmic regions which we have to cross and indeed we proceed to a certain length. Afterwards the power of the abhyasi fails to get at the subtle force. It is very difficult to cross it unless and until a push is given to the next step and that is the Master's work. (SDG-27)
The job of the Teacher is the component factor in weaving the destiny of man's life. It is a fact beyond doubt that an abhyasi cannot go above by his own effort after a certain level of improvement, because he comes in contact with the subtle force which he cannot cross. In the lower stages also it becomes difficult if he proceeds by his own effort. The human consciousness is there which only he is aware of. He is to go into the Divine Consciousness, one after the other, which will ultimately lead him to the goal.(SDG-94)
I think now there remains little on my part, to pray for your spiritual elevation when you get such a man as your Guide. (SDG-99)
It will be master's duty to destroy the poles we have formed by the effects of our unbalanced thinking. When they are destroyed, their channel of wrong influence is cut off and we move to the proper level of spirituality. It becomes the duty of the Master to regulate everything and to bring about the original state into us, so that we may begin to realise the awakenness of Divinity which first fell to our share. How does the Master proceed? He introduces in the abhyasi the Pure State of Divinity, which he is having because this is his work. (SDG-41)
The job of the Master is to remove the thick layers so that the Divinity may begin to bloom. In the state of spirituality the bud becomes a bloom. Every transmission from the preceptor, even if given with a lack of confidence in himself, will give light to the abhyasi, whether the latter feels it or not is due to lack of sensitivity, because the one and the same force is working in all of us. Moulding is the Preceptor's Business. I am happy that all the preceptors of the Mission are doing good service to the abhyasis selflessly, not as a Master but as a fellow being. May this develop further. (SDG-45,46)
Our Sahaj Marg recommends the method for the cleaning of the centres, and the Master himself does it through the process of transmission. (SDG-50)

MASTERS WORK - OBSTACLES

There is yet another difficulty for me and it is that most of my time remains occupied with you all, on account of which I do not get sufficient time to devote to the Godly work of a general nature. But who are those who keep me thus unnecessarily occupied? They are mostly those who have not in them the least craving for the Divine, in the true sense. If they only manage to 'submit' in the proper sense, much of my time can be saved. No doubt, they want to have it, but they do not want to devote themselves to it with love and devotion, though I for my part do not mind this in the least, since I feel myself ordained to it. If they only take pity on me for all my services, even then I may have a chance to save some of my time to devote myself to other affairs.(SS-176)

MATERIALISM

The present structure of world civilization based upon electricity and atomic energy shall not remain in existence for long. It is destined to fall soon. The whole atmosphere is so much charged with the poisonous effect of absolute materialism that it is almost beyond human control to clear it.(DR-116,117)
In support of my views I quote below the words of Svami Vivekanandaji who is an authority on spiritual subjects, "The extravagant meaningless fanaticism which has driven religion entirely to kitchens as may be noticed in many of our sects, without any hope of noble truth of that religion ever coming out to the sun-light of spirituality, is a peculiar sort of pure and simple materialism. It is neither jnana nor karma nor bhakti. It is a special kind of lunacy and those who pin their souls to it are more likely to go to the lunatic asylum than to Brahma-Loka".(ERY-68,69)

MATTER

People have told me, or the thought has come to me, that the scientists have worked to such an extent as to make a slave of the power of matter of man. Now, what can be further than this from the aim of yoga, which is to have command over Nature? Even the ordinary circus people have shown wonderful feats by controlling a wild beast like a tiger. The things of science can be overcome by other neutralising things, but it is not at all possible to overcome this ferocious quality by any acid. Hence, this circus artist is far superior to the scientist. It is due to the development of the human brain that control can be had over the power of matter, but the work, or the development of the spiritual brain, is something else where the energy of matter does not work. This has got Divine Wisdom, whereas that has got human wisdom. (SS-339,340)

MAYA (-VIC EFFECT)

The first five circles related with the sphere of Maya extend upto the state of Avyaktagati (undifferentiated state).(SS-430)Difficulties arise when people do not take God just as He is, but fit him into numerous artificialities created in their own minds to suit their own taste and likings, and thus put Him completely within the sheath of Maya. They worship Him as such, with the result that they themselves get engrossed in Maya or in other words they become the worshippers of Maya in gross form. Now if any one comes up to explain it to them they run away from him thinking that he is trying to delude them. They appreciate more the Mahatmas who, being themselves dyed in various hues of Maya, offer them colourful things which are suited to their taste. The common mistake is that they do not care to pay attention to these most vital facts and they seek for liberation from those who have it not. Really most of them do not have any aspiration for liberation at all. They adhere to Gods and Goddesses only to serve their worldly ends. There may, however, be a few who worship God as well, but by the way only, and that too for merely selfish purposes. They are in fact not even worthy of having this type of spiritual training, nor they are capable of it. As a matter of fact, while we are marching towards 'unity' they, on the other hand, are drifting continually towards 'diversity' and are directing the flow of thought into numerous different channels. Thus our power of thought, being diversely applied, gets weakened and shattered and our efforts for realisation end in failure. Usually I do not take such persons into our satsangh, because I feel convinced that all labour upon them will be fruitless. Consequently, instead of wasting my time on them I must utilise it for the spiritual benefit of others who crave for it.(SS-57,58)
The hard and miserable life of most of the people engaged in different worldly pursuits keeps them so much occupied with their problems of life that they are often led to believe that they can hardly spare time for devotion and worship except at the cost of some vital interest or pecuniary gain, which they cannot safely afford to ignore. This notion keeps them away from the path of duty although sometimes they become seemingly conscious of it. Their minds are absorbed every moment in thinking about the various problems of their material life and are seldom directed towards God except when they are in deep distress or misery. The reason is that they attach primary importance to their worldly interest alone which constantly remains in their view. Thus they remain entangled within the Maya without ever thinking of getting out of it at any stage.(DR-85)
All that follows falls within the sphere of Maya, where the people mostly abide in the pursue their activities accordingly. In other words it is this one that led to the composition of forms. This continued to develop in man too, and finally led to the formation of strong knots which are now difficult to undo except by the special power of will. Being entangled in these knots, man assumes a form which reflects grossness at the very surface. The external atmosphere and environment also effect it, putting it to actions and counter-actions which brings it from bad to worse, and the simplicity gets enshrouded within it. All these combined together form a snare which keeps man entrapped in it.
(IB-33)
People have tried to define Maya in numerous different ways, not perhaps without some reasonable basis.It is really a Godly power which has brought into existence the entire creation in its different forms and shapes and which regulates its entire working. We are all the while surrounded by this great power and its effect is visible in all phases of our activity. We are whirling round within the glossy sphere of Maya, clinging at times to one or the other of the objects in view thinking it to be Reality. Our senses, feelings and emotions give it a new colouring and mould our actions accordingly. We remain entangled within the snare of Maya, without any hope of emancipation until we divert our attention towards the unchanging Reality at the root. This vast circle of material manifestation, the direct result of Maya, is unlimited. In it we go round and round with ceaseless motion like the rim of a wheel, ever farther and farther away from the pivot. Just as every cicle must have a center, so must this vast circle of manifestation have a centre or base. If we are able to discover it we may possibly find a clue for the solution of our problem.(DR-99,100)
The third phase of manifestation relates to the material exposition of the objects of Nature. People remain entangled in it, forming numerous ideas and desires. Generally our eye is attracted by anything bright and glaring which we commonly misunderstand as Sat. This bright object is nothing except Maya and those who talk so highly about it are in fact far away from the sphere of spirituality even not to say of Reality. But 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 which is in true sense the real state of man's perfection, from which no decline or fall is possible. This is a very delicate point of philosophy. (IB-6)
Nature really does not want to keep anything in mystery from the devotee, because mystery can be called as complicated, and wherever there is complexity it can be called nothing but Maya. (SS-339)
Pains and pleasures of which we have ever been taking impressions are but the diversely coloured shades of our thoughts. They are not different from each other but only coloured as they are by the action of the imaginative faculties. For example, the theory of ghosts, real or imaginary, is there to frighten one but not another. Those who are in fear of ghosts are often found to be harmed by them. But the fact is that they are actually harmed by themselves through the ghost. Similarly treating maya as a ghost, it is really not the maya that puts us to harm but our own self through the agency of maya. Our boat is sailing on the glassy surface of maya which is spreading forth both its wings to take us in, in order to present us to the Master. Our existence in the world would never have been possible had there not been this network of maya. Should such a thing of merit and value ever be reviled and cursed? Those who do so lack proper understanding of its value and utility. For this reason alone it presents to them an ugly picture of its own. If we attach ourselves to the brighter side of it, it will make us brighter still. It serves no purpose at all to remain here after getting away from maya, but the proper course would be to adhere firmly to the One, the Real, and ignore everything else as of no serious importance. In this way everything needed for the purpose shall follow by itself. That is the easiest solution of the problem.(SS-368,369)
There is still another difficulty. Even if we somehow happen to come into contact with such a great soul most of us may not feel inclined to accept him as such, because he seems to offer no charm. This is all due to the Mayavic effect they are encircled in, which keeps them confined only to things of similar nature.(SS-13)

MEAT EATING

My Master used to say that spiritual man should not eat meat. I follow the same policy. Indeed, there have been some saints who used to eat meat. Meat eating should be avoided.(SS-276)

MEDITATION - ON FORM

We generally lay stress upon meditation, apparently on human form. The critics may perhaps consider it suicidal to the spiritual feelings. The case is not so, provided the man meditated upon is one of special calibre, who has come down from the Immaterial Absolute for spiritual training or has attained the spiritual standard of evolution required for the purpose by supreme self-exertion. We take the example of our Master, Samarth Guru Mahatma Shri Ram Chandraji Maharaj of Fatehgarh, U.P. The thing will soon come to light, and the world will remember him ever after. He was one with Nature. If we meditate upon such a great soul, the substance we are seeking for will come by itself. Mathematically, if A is equal to B and C gets equal to A then ultimately C becomes equal to B. If you have selected such a Master as your guide, the problem of life will be easily solved. I quote an example. Those who worship you and those who worship the Absolute, of these which are the greater yogis? Arjuna asked Shri Krishna. Lord Krishna answered, Those who worship me with the highest faith and constancy are the greatest yogis. Those who worship and devote themselves to the unmanifested Absolute, the Omnipresent, the Omniscient and the Omnipotent, their difficulty is greater in the struggle, for in fact this path is trodden with great difficulty by an embodied soul by self-effort. When we begin to love such a soul, which becomes the object of our concentration, Nature's power then begins to run through us, for the great soul is endowed with such powers. (ERY-26,27)
But, If the Master is a great divine soul who has secured his merger in Absolute Reality, meditation on his form is, by far, of greatest advantage to the disciples. His body, though gross in outward appearance is really as fine and subtle in character as his inner self. If you meditate on the form of such a Master, you not only begin to lose your own grossness but also begin to imbibe within you the finest condition of his inner self. The form taken up in view will after sometime disappear from the sight and you will gradually embark on the plane of pure Reality. The form disappears from view when you look at a thing constantly for some time. Thus automatically from the outward form, we travel inwards and then to the real point, where everything disappears. (DR-91, 92)
When an abhyasi has got over one stage, he may then enquire about the next. He may also go on reporting the conditions that he passes through during the course. The process was advised to me by the Master during his life time. But one of the most important points to be kept in view in this connection is, what sort of personality must he be from whom this process is to be undertaken by the abhyasi? For this the example of my Master is already before us. One who is merged in a state of utmost moderation and balance is the fittest personality to whom this process can be directed.(SS-4)
It may not be out of place to say that I often used the words 'heart and soul' for my Master in some of my letters, and that was in quite a natural way.
If I induce others to follow the same course shall it not be, on my part, an act of arrogance because that may seem to indicate the presence, in my heart, of a desire to be adored and worshipped (SS-294)
I meditated upon His form within my heart.(SS-149) When I was in this last state of meditation on soul, I was asked by my Master in a dream to meditate on the soul itself and He told me the process also which was as below. "Lie down straight upon the bed without movement and meditate upon soul for some time". I did it for a full month, taking leave from the office in order to devote maximum time to it. It was all due to the grace of my Master, and Master alone, that this process came to my mind automatically - each step itself giving a clue to the next step.(PP-109,110)
This wonderful process which is based on spiritual science is of immense value to an abhyasi. In my case the process started by itself. As a matter of fact the process indirectly involves meditation on the form of the Master. As such it is quite necessary that the form taken up for the purpose must be of one of the highest calibre endowed with all the greatest moral and spiritual values. In that case the process will help the development of similar virtues in the abhyasi. (SS-4,5)
There remains only the problem of Realisation. Generally people take it to mean a mental vision of the physical form of Vishnu with four hands holding a conch, a discus, a mace and a lotus respectively. But in my opinion such a type of darshana is only the result of the grosser mentality of the worshipper, for the reason that his own subtler self appears to him in that form, because he had taken up that very form for meditation. (SDG- 66)

MEDITATION

The method of meditation on the heart is to think of the Godly light within it. When you begin meditation in this way please think once only that Godly light within is attracting you. Do not mind if extraneous ideas intrude during meditation. Let them come, but you go on with your own work. Sit in an easy posture for one hour in the morning in quite a natural way. If you require the philosophy of this method I shall reveal it to you after sometime. You should only meditate. You should not struggle with the ideas and thoughts which generally come in during meditation. Concentration is the result of meditation. Those who want concentration for the sake of meditation and force their mind to it generally meet with failure. It must be remembered that while practising these methods one should not force his mind too much, but only sit in a normal way. Sit in an easy posture for one hour in the morning in quite a natural way. It is better to sit in the grey of the morning for meditation or, if that is not possible, then at any fixed hour convenient to you, the abhyasi. Do not feel disturbed by the outer things but remain engaged with your work, thinking that they are in a way helping you to feel the necessity of greater absorption in your practice. (SS-146,147)
By meditation we create a temporary lull in our mind and calmness prevails for the time during which we are in touch with the divine force. But meditation only at a certain fixed hour is not enough, for we are thus in touch with the sacred thought, only for a while after which we have no idea of God whatsoever and are for the most part of the day away from the path of service and devotion. This is the reason why often after years of practice we still find ourselves at the lowest level of spiritual attainment. What, in fact, we feel during meditation is only simplicity and calmness, if we are rightly guided by a capable master. But an aspirant is generally unable to understand it for it is beyond his conception at the early stages. The effect thus being imperceptible he often complains that he feels nothing during meditation. This is chiefly due to the fact that he remains in touch with the divine force only for a few minutes of practice. Thus the real thing gained during meditation remains with him only for a while. On the other hand, there is a man who tries to retain the effect gained by meditation for the most part of the day, and abides in the same state for as long as he can. He is, in a way, in constant remembrance of God and his progress is easy and rapid.(DR-88,89)
The abhyasi is recommended to do the meditation on the heart supposing the Divine light within.(SS-111) You can meditate for any length of time but there must not be any mental exhaustion.(SS-110)
The Sahaj Marg system adopts natural ways for God realisation. And to adopt them in the daily routine of life, it starts with meditation which is the chief source of inviting the Grace hidden in the bosom of God. This starting becomes the end as at the beginning of the world, the end became the beginning. (SDG-22)
The abhyasi meditates on the heart as I have already said, but there must be yielding attitude towards the master. (SDG-41,42)
The most appropriate points for meditation can only be those from where the current flows on either upwards or downwards. It can only be either the heart or the trikuti (centre between eyebrows).(SS-73)
Meditation is the foundation of spirituality. If you meditate having your real goal before you, you are sure to arrive at the destination. (SS-93,94)
The solidity due to our own thoughts and actions begins to melt away. This is the first thing we begin to gain, from the very first day, by this method of meditation on the heart. (ER-29)
By constant practice in meditation the mind will become calm and peaceful and the unwanted ideas will cease to trouble you. I often hear beginners complaining about the wandering of the mind during meditation. From the very first day they expect that during their practice at meditation the mind should remain at a standstill but when they find different ideas and thoughts haunting their mind they feel greatly perturbed. I must clear it to them that it is not the suspended condition of the mind we are striving for in our practice, but only the moulding of its multifarious activities. We do not want to stop its normal working but only to bring it to a regulated and disciplined state. If the activities of the mind are stopped from the very beginning, we probably do not stand in need of practising meditation at all. Meditation is only a process to achieve that end. Concentration is its natural result in due course. The proper method is to meditate all along remaining quite unmindful of the foreign ideas and thoughts coming to our mind during that time. (DR-34,35)
Generally people complain of the numerous ideas creeping into their mind at the time of meditation. They think that they have failed in their practice unless they bring their mind to a stand still. But it is not so. We are not practising concentration but only meditation. We must go on with meditation unmindful of the foreign ideas that happen to come to our mind at the time. The flow of ideas is due to the activities of our conscious mind which is never at rest. We are still busy in meditation with our subconscious mind, while our conscious mind is roaming about and forming numerous ideas. Thus we are not the loser in any way. In due course, after sufficient practice, the conscious mind too gets moulded and begins to act in harmony with the subconscious mind. The result thus achieved is deep rooted and lasting, and finally calmness, the characteristic of soul becomes predominant. (DR-72,73)
By meditation we make a will in our heart covering thereby the surrounding around the heart region. It begins to expand, extending over to all chakras (lotuses) located in our body. Thus all the chakras begin to glow. The circle goes onward passing through region after region till all begin to be absorbed in the innermost circle. What you feel there is dazzling light sometimes because you have made the passage from the heart towards that region where you are now in. The dazzling light now begins to fade because you are going forward. You come in contact with different stages of Maya as well. The dazzling light is there. When you cross it you find yourself in a totally calm atmosphere. Here the kingdom of God begins. Now your meditation is leading you to the main goal. No practice of hatha yoga can bring about such a result. It fails after agna chakra. Meditation - a part of Raja Yoga - is the only thing that can lead you to the end. There is no other means of approaching the Centre.(ERY-30,31)
We have got within us the same central force, though marred by our wrong doings. We utilize the same power which is automatic in us. We take work from the same force through meditation. This is how we proceed naturally and with Natures force, so to say. (ERY-31)
When we meditate, the central power we have remains in force. It disperses the overwhelming clouds which are greatly fried up by its force. Only an abhyasi can feel it. This can only be known practically. You will soon find yourself swimming in everlasting peace and happiness. Everything ends here. There is no attachment with the world. The mind is disciplined. It is automatically regulated. Senses begin to come under control, and you gain mastery over them. To master yourself means to master Nature. When the passage becomes clear you feel the Natures work within your bounds and limits, rather you begin to work yourself. (ERY-31,32)
The process we start with, and which we lay stress upon, is meditation upon the heart under the guidance of the force of ones master who has attained perfection, and has within him the capacity of transmission. Such a master keeps away things barring our spiritual growth. Spiritual waves from the master continue to flow into our hearts making us calmer and calmer day by day. If we are deep-rooted in meditation, we connect our link with the innermost thing desired. Devotion of course increases the capacity and smoothens the way.(ERY-70)
If you do not get time for meditation during the day then do it when you go to bed, or after midnight (after a short sleep) when everything around is calm and quiet. In that case proceed first with the cleaning process fixed for the evening. Do it for about fifteen minutes and after it devote an hour or so to meditation as directed.(SS-150)
In our system the Abhyasi is advised to meditate on the heart thinking of the Divine light there. When you begin meditation in this way please think once only that Godly light within is attracting you. But he is directed not to view light in any form or shape like that of an electric bulb or a candle etc. In that case the light appearing therein will not be real, but one projected by his own creative speculation. An Abhyasi is advised to proceed with a mere supposition of light with the thought of Divinity at the bottom. What happens then is that we meditate upon the subtlest which is to be attained. (SS-410)
He advised meditation on the heart as the easiest method and this is followed in the Mission. Meditation on certain other points such as the tip of the nose or the mid-point between the two eyebrows, as advised elsewhere, may also serve to some extent, but in my opinion meditation on the heart is the easiest and the most efficacious.
We have so far been extroverts but now we have to become introverts by turning our mind inwards. When we are successful in our efforts we automatically begin to have spiritual experiences, and our march on the path of spirituality goes on without interruption.(SDG-61,62)
Generally I advise meditation on the heart at the point where you feel its beatings, I do not want to expand its vision to the whole of the region of the heart. Therefore, an abhyasi is to know the heart, as said above, to meditate upon. The points 'A' and 'B' are also the other points for meditation but I have not prescribed them for all as they are unnecessary at the initial stage.(SS-88)
The abhyasi is directed to have meditation on certain points of concentration, I mean on one of the chakras figuratively called Lotuses. We generally take the heart for meditation. We are now gathering ourselves at one point so that our individual mind may leave its habit of wandering about, which it has formed. By this practice we set our individual mind on the right path because it is now metamorphosing its habit. When this is done our thoughts naturally do not go astray.(ERY-29)
The scientific principle underlying this process is that when an abhyasi meditates his thoughts create a vacuum in his heart which begins to be filled up with the power of that which is meditated upon, so as to keep up the balance in accordance with the law of Nature. So long as it persists, the power continues to flow in automatically.(SS-5)

MEEKNESS

Meekness refers to that feeling of mind in which, on being rebuked by others, one feels his own self to be at fault, and for which he has to yield to what is meted out to him. (SS-465)

MEMORY

We have now come to the stage where we become disgusted with the present existence, but yet we have no memory of that pleasant and pure state which is our real existence. This is because we have become accustomed to this existence, whereas the other has been almost totally forgotten. (SDG-19)

MEND

Being pleased with easy going rules common men adopted them for their practice only to drive themselves to a state of distortion. Their practices go against the attainment of real knowledge, yet still the vanity of being a gyani (knower) stands. They do not bother about what others say about it. Their only concern is about what they themselves say. They do not even allow others the privilege of pointing out the right thing to them, because that would be a rude shock to their sense of self-perfection, and in that capacity they inwardly feel justified for it. What Nature wants men to lead to is quite unknown to them because they have not access upto it. They do not even know that now the time has come for them to mend.
The so-called gyanis (agnostics) need only to be helped in throwing off their vanity and egotism, to secure a firm stand in the absolute Reality so that they may also be helpful in transforming the world in accordance with the demand of Nature. Mend, the times will, but it would be better if such persons too had their share in it. (PG-Preface)

MERGER / MERGING

On the morning of the 15th August 1931 I found an utmost Force or Power both within and outside me which my inner voice assured me had been bestowed by my Master. My Master had gone into the state of Maha-Samadhi on the night of the 14th August 1931, but I had not known about it yet. This was the usual system of transfer of power adopted by saints of calibre. It was in fact the merging of the Master into me.
I was informed in the evening about the sad news of the passing of my Master. It came as a terrible shock to me, and the impression of the shock lasted for years; and it is still there, in a somewhat reduced state. I took leave from the office to go for the condolence, but I developed diarrhoea and the whole leave period was spent in sickness, which was ultimately pronounced to be cholera. The diarrhoea lasted for several months afterwards. After recovery from cholera I saw him one day in a dream at about 7.00 A.M. After enquiry about diarrhoea he asked me about my spiritual condition to which I said "This, you know best". He said "is it so"? I said "Yes, My Lord". He then gave me a jerk of transmission. I found that the whole of my body from top to toe was filled with spiritual force. When he gave the second jerk my heart was about to burst and I felt extreme pain in the heart. A third jerk would have ended my life, but for this very purpose Rishis of yore practised penance in the forest for several years, sacrificing everything at the altar of spirituality. So it was not proper on my part to have requested Him to stop the transmission. I had been to Master for this very object at that time. I was gaining it, for no price. I expressed myself in another way, I said "Oh, Master, I do not care if I die". When he heard it, he was almost startled and stoped transmission.
Now I relate here the effect of that transmission. I found that for several days He was seated in every pore of my being and in every particle of my body. It continued for some time. This is a highly developed stage which the saints crave for. It shows the full absorbency in the Master.(PP-162,163,164)

MESMERISM

Please see BASER PRACTICES.

METHODS

Methods of spiritual training commonly adopted by most of the teachers, today, are based on hard and fast rules which often do not correspond with our worldly life. Hence in most cases they prove to be impracticable for those leading a worldly life. Generally, teachers induce people to practice restraint by adopting a particular form of living disconnected with worldly concerns and to practise devotion for hours together. Evidently such a type of training is not meant for people in general who cannot dissociate themseIves from worldly ties or devote so much time to their devotional exercises. It is for this reason that their preachings do not produce the desired effect and inspite of their best efforts they faiI to mould them accordingly. The fact is that they are more theoretical than practical. Is it ever possible for the masses to renounce the world for the sake of liberation? Certainly not. What good then do the common people derive from their teachings?Some of them are even bold enough to proclaim their mistaken notion that higher attainments in spirituality are not possible in a Grihastha Ashram or household life. It really means that they have nothing to impart to the common people except telling them certain superficial things such as frequent bath in Ganges, feeding the fishes with flour pills and reading the scriptures over and over again. (DR-65,66)
The Method to be pursued as recommended in our Mission is Meditation under efficient guidance which is by far the most useful and probably the only means of securing complete success.(DR-72)
Our method is so simple that for this very reason it sometimes becomes very difficult for people to realise its true significance.(SS-57) The method for securing God's help is the same as that of seeking the Master's help. This has also led me to direct love of God which may be known to be one of the greatest boons. Only few perhaps have been able to follow this course though it is of highest value and efficacy.(SS-174)
What we have to gain is really a very simple thing within our easy reach. The difficult methods, so far applied for attaining this simple thing, have really made it complicated and intricate. An example will make the proposition clear. Suppose a needle falls on the ground and you want to pick it up,. It will be very easy to do so with the help of your fingers. If however a crane (a machine used for lifting heavy weights) or some other complicated machinery is used for picking up the needle, it will be difficult to do so, and it is quite possible you may fail in your attempt. Exactly the same thing happens when you think of difficult and complicated methods for attaining the Reality which is very simple. People are really trying to pick up the needle with the help of a crane in the spiritual field. (ERY-69,70)
Other forms of Sadhana may also perhaps be helpful to some extent, but this at least is quite certain that so long as we are extroverts our eye can never turn inwards. The most helpful methods would therefore be only those which are quite simple and natural, and free from all grosser effects. For acquiring that which is the subtlest beyond all possible limits, we must naturally be attracted towards means which tend to make us the lightest and the subtlest. When we want to humour a baby we pose innocence like him; so also for realising Him we have ourselves to become god-like.(SS-25)
The teachers of today, too, who profess to guide people on the path, induce people to similar means, giving out false assurances of progress; and people on their part never bother about having an understanding whether the methods they are advised to adopt relate to their physical, mental or spiritual growth, or to none at all. In most cases, even when they are presumed to have made an advance, they are actually found to be more entangled in philosophic controversies relating to jiva, maya, or brahman, (Soul, Nature and God). They are usually the only topics of conversation for people when they go to a mahatma for darshan perhaps without having any other serious object or purpose. Now the question arises whether the solution of such problems, if at all secured, is in any way helpful to their spiritual purpose. I think the answer must definitely be in the negative. Of what value can it be then to them? It is mere mental jugglery (Tarka) and nothing else.(SS-59,60)
Usually the intricate methods applied for the purpose often make matters far worse and more complicated. Realisation is a very simple thing which can be attained only by simplest means. One thing is specially important here. This is the key to success and it strikes at the very root.(SS-64)
Having determined our goal, the next problem before us is to find out means for the realization of the object. Sages and teachers have elaborately dealt with the subject. They have laid down various forms of practices or 'Sadhanas', helpful for the attainment of what they put forth as the final goal(DR-25)
To realise the Subtlest Being, we should adopt only subtle ways. On the contrary, if our ways are gross, we, in addition to our own grossness, begin to form the curvature and every vein of our body creates a pole to bring about changes in the system with grosser effects. Unless they are destroyed by the power of the Master there is no way open to Reality. (SDG-23)
There are so many processes prevalent in India and they may be correct. But what is correctness?: The process which may put you in the undisturbed State. Vibrations should become all divine. How does it happen? When heaviness is gone, then only the thing behind the scene opens to the mind. If any of the methods brings about desired result, it is genuine, right and natural. Out of so many methods you have to seek one for yourself which may bring out this state (SDG-26,27)
I hope people will excuse if I add a little more in the context that incorrect way of worship will lead to the incorrect result. (SDG-28)
God is simple, and the method followed to achieve Him is also simple and straight. Man, technically termed Homo Sapiens i.e. wise man has tried to seek God. Thought when purely Divine, can reach the Source without fail. If corrupted with attributes and qualities, Realisation also becomes corrupted and degraded. Gross methods give grosser results. (SDG-52)
The density of the thought can only be removed if we take to the subtle method. My experience in this field is that if you want Divinity, the method should be easy, smooth and natural. (SDG-52)
The confusing methods and complicated means advised for the Realisation of the simplest do not therefore serve the purpose. Rather, they keep one entangled in his self-created complexities all the life. (SDG-73)
If perchance we fall upon the means which go on adding grossness we shall definitely remain away from the vision of Absolute Reality. It is an established fact that meditation is a subtle method provided the object of meditation is not concrete. That is why under Sahaj Marg we advise to meditate supposing the presence of Divine Light in the heart. The Upanishads also corroborate this. This practice supported by the transmission of the Divine Effulgence becomes subtler and subtler until it becomes the subtlest. (SDG-94)
Diverse means are adopted for the purpose of gaining the object of life. They may be correct if the heart is connected with it in the real sense, so as to be absorbed in the essence of real life. (SDG-113)
There are so many who worship God in their own way but aimlessly. So they remain revolving in the sphere they have started from. Generally the people adopt the methods which they see others following. It is a sad tale of Hinduism that every so called Saint gives one method or the other without having any experience of his own in the field of spirituality. The method should be correct and dynamic based on the experiences of Great Saints or sacred scriptures. One should grasp it earnestly, not devoting one-self to the ways and means which do not carry one far. (SDG-122,123)
As an advice to the seekers I like to add that mind can be known by mind and Divinity can be known by Divinity. Or in other words, we should use the Divine Power for the sake of the Divinity. The Sun is there but the over-cloudiness you will have to remove yourself to have its full lustre. For this, the method, which directly touches the core of the being is necessary. (SDG-126)
For that we have a simple method based on the process of yogic transmission, which helps the abhyasi a good deal on the path. Its efficacy can be known only if one does it for some time. We apply the simple method because we have to gain a simple thing. If this idea is rooted deep in the heart, it is sure to bear fruit soon.(SS-331)
Now other things follow. It often happens that a person occasionally, or as a habit, feels the charging of rage in the mind and he goes to the master who prescribes a certain method to eradicate it. My Revered Master has, in his notes, written that prescribing the method for certain mental ailments out of avowed authority is not good. He should prescribe that method which a great saint might have prescribed in such cases with successful results. The method will, therefore, be correct because the evidence is there. Of course, if the Divine wisdom has been awakened in a Master, then whatever he prescribes will be perfectly correct. In Sahaj Marg System all the methods of doing are for the preceptors, and becoming is the job of the abhyasi. (SDG- 44)
There should be the subtlest method to realise the subtlest Being. There should be one method, one Master and one God. Of course, selection you will have to do yourself. (SDG-52)

MIND

The restless tendencies of mind have gone up to an abnormal level in the present age. One may be seen worried for his scanty means, another for his growing wants, still another for his health, comfort, fame etc. Even the rich who are luckily bestowed with most of what they crave for have worries of one type or other. None perhaps might be having rest and peace in the world. Every one is faced with his own problem related mostly with his personal wants and desires, which create for him miseries and troubles.(SS-469)
I, no doubt, agree with those who say that every evil has its origin in the mind and which alone is, therefore, responsible for it; though at the same time, I may remind them that it is the very same mind that leads us to virtue and also helps us to realise our highest Self. So it is not every evil alone that proceeds from the mind but also every good. Hence those who condemn it in the bitterest terms have no justification for it at all. It is really only due to the defective moulding of the mind, and what is actually required, is not the crushing or the killing of the mind but merely its proper training. (DR-33)
The methods to mould the mind and regulate its activities are also very simple. Really we have spoiled the mind ourselves by allowing it to wander about aimlessly during leisure hours. The practice has continued for years and it has now become almost its second nature. If we now try to control the mind by putting it under restraint we meet with little success. The more we try to suppress it by force, the more it rebounds and counteracts causing greater disturbance. The proper method to control the activities of the mind is to fix it on one sacred thought just as we do in meditation, and dispel from it everything unwanted or superfluous. In course of time after constant practice, the mind gets disciplined and regulated and much of the inner disturbance is eliminated.(DR-33,34)
The primary thing in yoga is the proper regulation of mind which is ever restless. It creates numerous ideas and thoughts, imparts stimulus to the senses and faculties and sets the body into action. Everything good or evil originates from the mind and it is the mind alone that governs all our feelings, emotions and impulses.(DR-107)
Methods of ascetic austerities, penances and physical mortification usually applied for keeping the mind under control do not relieve it of its misdirected trend. They only serve to keep the evil subdued within and it might at any time burst forth, when by chance, the control is somehow relaxed. The real solution of the problem therefore lies not in controlling the mind by suppression, restraint or mortification, but in its gradual moulding which will relieve it of its misdirected trends. (SS-186,187) In this, and every other matter, therefore, the attitude of a sincere student, grasping and allowing everything to work and develop in a natural way, is to ensure the most speedy progress.(WU-50,51)
Mind (manas) is an instrument which He has bestowed upon man. A part of it is with us and the other end extends nearly upto Him. Our attention is towards both of them. With the former we attend to the worldly affairs with the latter to the Divine. When we connect the former with the latter the same one current begins to flow all through. For this we have to practice, so that a throb in the latter may begin to resound in the former - the human mind. Now imagine what the condition of a man would be when, after making his heart like that, he hits into the Central Region and crosses the seven rings to acquire swimming in the Infinite Ocean. He shall definitely be nearmost to Bhuma and further on if contact is developed which is nothing but the state of merging or layavastha in the Bhuma, then everything is accomplished and all his activities in the spiritual field come to an end. Whatsoever little remains may be beyond the grasp of imagination. The life which is acquired after his final merging is the real life which is attainable only after complete negation of Self. Now if we dissolve that, the life would be a refined existence and if that too is merged then whatever remains would be the Real. Words fail to picture that which comes after the ultimate merging of that last state. At this level there remains but a nominal difference between him and the Bhuma. Further on, the next condition is when the conception of Bhuma is thoroughly vivified. Nothing beyond it can be said, though thought goes on further still, and no end can be traced out.(PG-173)
Manas or mind, which is the vital force in man, has been vaguely represented in many different ways; but that it controls all thoughts, emotions, and impulses, is commonly accepted by all. It is generally treated as adversely opposed to the true nature of the being because of its unrestrained diversion, mostly towards evil. But that is not due to its real character but to the effect of wrong training. As a matter of fact, the mind in its regulated and balanced state is the only instrument that can solve the problem of existence.
Different views have been put forth regarding the origin of manas. Its subtlest existence can be traced as far back as the time of Creation, when it appeared in its absolute state in the form of stir or stimulus. In that primal state it was closely akin to the Root-Force which worked for bringing the Creation into being.
The theory related to the origin of the human mind as expounded in this book stands on quite rational grounds. The primary stir, brought into action by the dormant will of God, led to the cause of existence. The stir set into motion the latent powers, and the process of Creation and animation started in every being in the form of the chief active force. In man it came to be known as the mind, at the root of which there is the same dormant will just as it was in the stir. Thus the human mind is closely identical with the Root-Force or the original stir, which it is part of. As such, the functions of both are also closely similar.(SS-313,314)
The manas or mind is thus a component factor in bringing the universe to its present material form, and Kshob or Stir which falls immediately next to the Absolute is the mind or manas, the purpose of which as put forth in religion was creation. (SS-314)
If the manas remains attached with its soothing effect, that means it is playing its own game in its own way. All siddhis and miracles are performed through this instrument. So long as one is its instrument he always finds himself wrapped in it. The orders and commands from the Divine always come to those who are not under the spell of Manas.(SS-441)
Now what is it that keeps us firm on the path? Which is that power that pushes us onwards and helps and guides us through? It is our mind (manas) and mind alone, which is so often considered to be wicked and mean. Of course we ourselves have spoilt its habits by making it over-active, indecisive and vacillating; otherwise it is the best, the only and the most useful instrument in us which alone communicates to us the Divine commands and all the subtle experiences of higher planes. In its spoilt state it no doubt leads us to hallucinations which are most often misunderstood as stages of advancement. I have come across such miserable persons. And if, accidentally, one happens to be somewhat interested in spiritualism, the extent of its viciousness may be incalculable, since he begins to interpret them as communion with higher souls or gods and claims to be receiving divine commands. But if the mind is brought to its purified state it can never mislead one in this way.(SS-33,34)
Mind is the centre of this outer expansion of man in the form of human body and everything which is exhibited through the medium of the body proceeds from the centre, the mind. If our mind comes to a harmonious state, circumstances and environments will have no effect on it and there will be no disturbance within. Peace and tranquility shall reign all through under all circumstances. Passions, excitements and desires will lose their intensity and sorrow. Joy or misery will disappear from the view. (DR-28)
When the individual mind is brought to the state of the cosmic mind, the manas assumes its real form and begins to give proper guidance. (SDG-10)

MIND REGION

We enter the Mind Region, after crossing the 5th Circle. The eleven circles after this depict the various stages of egoism. The condition there is more subtle and grows finer still as we march on through the region. By the time we reach the 16th circle we are almost free from egoism. The condition at the stage is almost inconceivable and has rarely been attained by even the greatest of the sages. As far as my vision goes I find among the ancient sages none except Kabir who could have secured his approach up to the stage (i.e., the 16th circle). What remains when we have crossed this circle is a mere identity which is still in a gross form. We now enter the Central Region .(DR-20,21)
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. (SS-431)
After crossing the region of heart we enter the first or the Super-Mind of God. No word can express the condition which one feels there. There are only such symptoms as give an idea of this big region. What we gain in the region of heart is beyond ones conception. Now we take up the higher stage. The essence of the region of heart lies there. The present form of the universe is due to the actions of that big Mind. They are all power, no amalgamation and no light. We have said that calmness remains predominant in the region of heart when it comes in original form. What kind of calmness prevails there is beyond ones conception, but in order to express it somehow or other I may say that if calmness prevailing in the heart region be refined, it may roughly express the type or character of the calmness in the region of mind. It is only an idea of calmness that now remains; in other words the forgetful state of calmness is dominating there, which is not the only thing to be acquired. Our anubhava shakti develops mostly when we enter this region. It remains now on ones part to feel. From here the things come in shape and light. There is motion. Invisible motions, when multiplying together with the idea of creation, increase the force downwards. The outcome is the innumerable varieties we find in the universe. It is beyond ethereal force. Air does not blow there. This is the most powerful region of God. For your understanding you may call it the powerhouse for setting the Godly machinery a going. Motionless things (appearing as invisible motion) exciting vibrations are there, having great power. It is very difficult to explain this idea which can only be felt. People may doubt how calmness can abide when motion is there, imperceptible though it be. I would say that there is calmness in refined form, and it is imperceptible, just as the idea about creation is expressed as imperceptible. Still it is something after all. We have not yet come to the point expressed as Nothingness or zero. When can we enter this state? Only when we make ourselves as such. We get power from the first Mind to reach the state of zero. This is the state which even angels crave for. The air of this state can be felt by him and him alone who has abandoned all airs, i.e., who has become a living dead. Divine effulgence too now vanishes, though still there remains something. But where? Only a little way off and then that too gives way. It means you are now making preparation for entering the stage you have to attain. The limit of divine effulgence extends only a little way farther, beyond which remains mere conception. Go ahead and that too is gone.(ERY-46,47)

MIND - TENDENCIES

Thinkers have classified the tendencies of mind under five heads. The first of these known as Kshipta is the disturbed condition of mind including all feelings such as hunger, thirst, anger, sorrow and desires for wealth, fame, etc. The second, Moodha, includes tendencies which promote sluggishness, indolence or sloth. The third, Vikshipta, pertains to the tendency which drives the mind away from sacred thoughts and brings about the haunting of numerous irrelevant ideas at the time of meditation. The fourth, Ekagra-Vritti, is the tendency which makes our attention fixed on one thing only. The last one Nirodh is the tendency which brings the mind to a perfectly self-contained state free from complexities and disturbances. To achieve this last state, sages have generally advised the well known Ashtang-yoga. (i.e. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi). Under the Sahaj Marg system of training we start from Dhyan, the seventh step of Yoga, fixing our mind on one point in order to practise meditation. The previous steps are not taken up separately but they automatically come into practice as we proceed on with meditation. Thus much of our time and labour are saved this means.(DR-107,108)
The only way to divert the restless tendencies of mind is to fix our eyes on the very real thing (SS-350)

MIND - TRENDS

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. ( SS-399)

MIRACLES

A Raja Yogi endowed with the power of transmission can no doubt display miracles, but he never likes to do so since that will be derogatory to his pious position. Moreover practical experience thoroughly proves that miracles are of no account at all, since they do not promote real faith in any way. We have the example of Christ before us, who displayed miracles all his life. But in spite of all that he got only twelve disciples amongst whom there was even one who subsequently contrived to bring about his crucifixion. That shows that his miracles were of no avail in promoting faith among people. It was in fact his noble teaching alone that afterwards secured for him such a large following. It is therefore better and in our best interest to have our eyes fixed upon Reality rather than upon miracles which are undoubtedly very petty affairs, and can be displayed by persons of inferior attainments and common talents. Miracle is no criterion for a saint or a yogi. It is, on the other hand, a deliberate fraud played by dexterous gurus upon the weak and credulous people to entrap them in their fold of guru-dom. Before deciding about the final selection, one must be fully convinced of the man's capabilities and merits with regard to his practical attainments on the path. For this one must have continued association with him to judge things through perception and experience in a practical way. When one is thus convinced, one must then trust him in good faith and rely upon him firmly. This is very essential for a successful pursuit. (SS-197,198)
People are generally prone to be impressed by one who displays to them charming miracles. Though this capacity does develop automatically by the effect of practice, it can by no means be held as the criterion of yoga siddhi. Besides, a true Raja yogi would never feel inclined towards it for the purpose of display. Miracles are, however, of two kinds - one of Divine Nature and the other of the material nature. The purpose of the former is always Godly, whereas that of the latter is worldly. The former type of miracles are awakened in him who proceeds by subtleness, and they solve the problem of life that confronts us. On the other hand, those proceeding along with grossness develop miracles of the latter type which over burden the heart. If, however, one gets absorbed in the conditions of this lower attainment 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. (SDG-75)
If miracle working capacity is to be developed, one may get himself attached with that part of the current which is saturated with the Mayavic condition. I may however reveal that mere meditation can develop miracles provided it is devoid of the thought of the Divine or of Divine attainments. This is only a hint which I do not mean to clarify further. The Bhagavat Purana too gives methods for developing miracles by the process of meditation, but it concludes with the words of Lord Vishnu stating, 'Those who want to have Me through devotion get me as well as miracles'. And this is a bare fact.(SS-318)
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 poibnt. Suffice it to say that if one can put a man on the right path that is one of the best miracles.(SS-409,410)
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.(SS-441)
I must point out in clear terms that miracles of subtle nature are developed by those who are entrusted with Divine work. (SS-409,410)
Brother, from where shall I bring miracles? My attention has never been in that direction. Whenever you people wish something, some miracles will happen. Although my Master had said that I have the power to perform miracles, which I certainly believe, yet I am not at all inclined towards that. Secondly, it is always the teachings that can attract the people. Jesus Christ performed miracles throughout his life but he could hardly secure a dozen disciples; out of them one turned out to be so unfaithful that he maneuvered for his crucifixion. After his death his teachings have attracted the whole world. Another thing that helped him was that the Hindus considered it as sacrilegious in those days to cross the sea. One thing which I would like to say is that by the grace of Master whatever miracles I have been able to perform, nobody has performed. But only those who are able to see can know it. And brother, I will be compelled to do so in performing Nature's work. (SS-484)
In our sanstha almost every one possesses this capacity, but the watchful eye of the Master keeps it under control lest he might go astray on that account. He is not even aware of it, but it comes to pass through his medium when genuine need for it arises.(SDG-75,76)

MIRAGE

The world these days is passing through a critical stage. The political situation is growing extremely intricate day by day. The economic condition has become very depressing. Moral, religious and social degradation has almost reached its final limit. An atmosphere of rivalry, unrest and insecurity prevails everywhere. Every nation looks with jealous eyes upon her neighbour and utilises all her resources in finding out means of exploiting it. The statesmen of the world, are not quite ignorant of these facts, are trying every means to reach a satisfactory solution of the various problems confronting the world. But the efforts of all the organisations set up for this purpose do not appear to bring forth encouraging results on the whole. The problem of the world peace so prominent in the minds of the greatest politicians and statesmen is a mere illusion or a mirage. (DR-116)

MIRE

To my view those who stick to this sort { Grosser Type } of Worship throughout their life are wading deep through the mire of ungodliness. It is extremely difficult to extricate them out of it. (DR-9)
Usually one stuck in the mire is aware of nothing but the mire. Can it ever be possible that the remembrance of one who is 'dead and gone' may not bring in a similar condition some day? Do you not feel your heart merged in the love instead of being stuck in the mire? The question of mire does not therefore arise at all.(SS-293,294)

MISERIES

There are miseries all around for the embodied one. Even then, we remain so much attached to the body, that this thing does not forsake us up to the end, and we even wish to be born again. It matters little that the wish is for being born in a prosperous home or in a royal family, since, as soon as the Name (Individualized Existence) has arisen, my brethren, misery would start, in howsoever subtle mould, it might be cast. (SDG-33)
One who is born in this world is sure to taste miseries. One cannot escape from it. That is why we try to get rid of these things by going into penance; and Rishis (sages) have devoted themselves thoroughly towards it. There is no remedy for overcoming these miseries except devoting ourselves towards Godly thoughts of purest nature.(SS-476)
All that is born of attachment is misery. Pain and pleasure both contribute to miseries. If a man were not born, he would not have been subject to these miserable states. The condition which causes birth is the force of the will which turns out into the tendency or predisposition to be born.(SS-477)
People often complain of miseries, throwing the entire responsibility for them upon God. They say that it is He who brings miseries down upon them in order to cause them pain. But does His heart never move with pity or compassion for all their sufferings? Presumably not, as they usually find it. Why not then remain away from such a cruel tyrant ? Will you be able to satisfy such people? Science or philosophy no doubt offers some reply to it, but finally they all remain silent. Why should you therefore worry yourself by thinking on those lines? That course is definitely opposed to the feeling of inner peace. (SS-475)
Miseries are commonly considered to be detestable, but there have been sages who voluntarily courted miseries, thinking them to be a boon and have often prayed to God for them.(DR-27)
Since we come into the world we have never been free from miseries, nor shall we ever be till we have secured our return to the homeland.(SS-460) In fact, deliverance from pain and sorrow is the main pursuit of life.(SS-460)
The more we are attentive towards miseries the stronger they grow by the effect of our thought. In course of time they become strong enough to over-shadow all our feelings and emotions. The only solution would be to turn towards God which is the greatest power. The divine power will then begin to flow in, making afflictions totally ineffective. (SS-464)
Just as a man possesses a variety of things for his use some of which might be distasteful and unpleasant, yet he keeps them all well arranged and safe at their proper places, so must be the case with man in respect of his belongings which include miseries and afflictions also.(SS-471)

MISSION

It is in dutiful compliance with my Master's wishes revealed to me as His representative that I have established Shri Ram Chandra Mission on 31st March, 1945 after His name and in His memory. The Mission aims at promulgation of the ideology, set forth by the Great Master of Fatehgarh (U.P.) through the newly introduced system of Sahaj Marg to meet the need of the time and to awaken the sleeping masses to Divine consciousness.(SS-16)
The Mission aims at the propagation of the ideology set forth by the great Master through this newly introduced system of Sahaj Marg, and to awaken the sleeping masses to Divine consciousness so as to set them right on the path of progress. For this purpose it is essential to set aside the old mechanical methods involving forced austerity and penance, most ill-fitted to the environments of the present day life, and replace them by simple and natural means running in collaboration with the physical and mental disabilities of man who is now weaker, less enduring and short lived. Moreover the ever-increasing activities of modern life do not allow men sufficient time necessary for the practice of the tedious Sadhanas prescribed under the old systems. (SS-14) the present-day circumstances will mould them to come under the banner of spirituality. We should try to give them real peace; that is our duty and our business. (SDG-29)
None of the workers in it including even the preceptors have any personal motive, neither for money nor for fame and appreciation. This is, as a matter of fact, one of the essential duties of a true teacher of spirituality. But it is a pity that few of the people perhaps take these facts into account since we do not bear any imposing appearances by way of particular form of living or dress.(SS-11)
The work of the Mission will save the humanity from its doom by carrying the teachings of Master to every heart. Mankind today is groping in the darkness of materialism. Fear, greed and jealousy have gripped the man and every sense of value is lost. Only the torch of spirituality can remove the oppressing gloom and restore the real man. Let the light of the Real, shine in the heart of everyone so that we may rise up to the expectations of the Divine! (SDG-101,102)
The main purpose of our Mission is to install spirituality in place of the prevailing non-spirituality, through Sahaj Marg,(SDG-136)
We are all one. Sahaj Marg is for integration. When we have studied the pros and cons of the system, we hope to read the real sense of discipline necessary. Both sides are visible but there is some flaw and that can be easily removed provided we have the Mission in the heart and not in mind alone and that people are having. What remains is the thought to be manifested before the general view. There are many curvatures coming in the way as obstacles like bubbles in the water which can be removed very easily because power is working behind you, of which we have the least knowledge.
Co-operation is the life of coming events also but if they are wavering they will be wasting power.
We are united in the common cause keeping towards proper order the good of man and humanity.
Keeping the ideal that service is better than served, the Shri Ram Chandra Mission, Shahjahanpur, is there to serve the humanity in which we are all going to be woven in uniform pattern and discipline. (SDG-137)
The aim of our Mission, will, however, certainly be achieved, if its members work with love, patience and co-operation. I need such persons in our organization, who may shine out like the sun. People themselves will be attracted when they know that our method is correct. One lion is better than a hundred sheep; but we should try as human beings to do spiritual good to others. Earnest labour on Master's way shall never go in vain. Amen! (SDG- 136)

MISTAKE

All commit mistakes, and it is the nature of human beings to err. And, dear brother my Master had said to me, 'I shall forgive all the mistakes of others but not a single one of yours'. I was, no doubt, pleased that this special treatment is due to his special love. A story goes:
Majnu smeared his body with ashes and took to begging due to the separation from his beloved Laila. Laila used to distribute bread to the poor every Thursday. Her real intention was that Majnu too should come to her with his begging bowl. She would break away his bowl instead of giving him the bread. And Majnu would get intoxicated with the treatment, and would dance with ecstatic joy. The people asked him, Friend, what a fool you are! She gives bread to all others but breaks your bowl, and you dance in mad love. He replied: This treatment is for me alone, and this is the speciality of her love. (SS-481)

MOCKERY

There are perhaps only a few among the masses who have ever given any serious consideration to the problem of life. Generally they take a very narrow view of it. The only problem before them is to secure a decent living, well provided with the desired comforts. In other words, to them the object of life is only to achieve the greatest possible comfort and prominence in the world. If they are able to achieve it, they think their life to be a success, otherwise not. They may, however, pass on as great men, philosophers, scientists or politicians and acquire world-wide fame and riches, but their problem of life still remains unsolved. It does not really end with death, for it is only a change of form. Our next life, whatever it may be, begins after death. (DR-14) The aims and objects of life conceived in terms of worldly ends are almost meaningless. To practise devotion to please God in order to secure worldly comforts or gains is but mockery.(DR-16)

MODERATION

One of the essentials in the making of a man engaged in spiritual pursuit is moderation. It is a very wide term and covers every phase of human activity. It means balance in all senses and faculties; nothing more or less than what is naturally required at the time for any specific purpose without its slightest impression on the mind. Generally today, we find moderation disturbed in almost all cases. The reason mainly is that we attach undue importance to whatever thing comes to our view and we strengthen it by the force of our thought with the result that it grows stronger over all others. We cultivate this habit and apply it to different things with varying intensity. The result that follows is nothing but disturbance and mental conflict and it is the root cause of all our troubles and miseries. Realisation is not possible unless moderation and balance are restored. It corresponds closely with the very real thing which existed at the time of creation, when everything was in a perfectly balanced state. Now after the lapse of time, degeneration crept in. Our senses and faculties lost the balance and everything went into disorder. What we have to do now is to control our senses and faculties in order to restore moderation in them. To cultivate moderation we have to pay special attention to external ways of life too, eg., gentle and polite language, courteous dealing, sympathy and love with fellow beings, reverence to elders, unrevengeful nature and so on. These habits are greatly helpful in our making. Moderation is a characteristic of nature. If we gain complete moderation we are in a way in conformity with Nature and it is the very essence of spirituality.(DR-40,41)
The next thing most essential for spirituality is moderation. The word carries a vast sense. It does not pertain only to the mending of our external ways of living so as to make them agreeable to others, but it is something which covers the entire sphere of our mental and physical activities. In the opinion of our Revered Master, a person cannot be said to have even stepped into the field of spirituality, though he might have secured high attainments, if he lacks moderation in any respect. Moderation really means that we have entered the sphere where our restless tendencies have subsided to a great extent. Whatever remains of it then relates, however, to the condition of the region we are wandering in. (SDG- 62)
This is achieved by introducing into them proper moderation; and we do the same in Sahaj Marg. The routine practice of meditation really aims at removing immoderation there from by the action of our will so as to keep up the balance. (WU-37)
We are all family people, but we must be moderate in all our dealings and money is also essential for us everywhere. So it becomes our duty to have it for our maintenance and good living. But love of money for its own sake is a disease and a sort of sordid ambition according to Dunns. (SDG-104,105)

MOHA

What is really essential for the pursuit is the subjugation of the feelings of Maya - Moha or physical attachment. But hatred or repulsion is the very opposite of love, and attachment also belongs to the very same category or, more appropriately, is the other extremity of the same thing. Thus the replacement of attachment by its opposite, the repulsion or hatred, is absurd and by doing so one can never be free from the feelings of Maya-Moha. Its right replacement can only be by duty, which is free from both attraction and repulsion. Hence there is nothing wrong if one treats father as father, mother as mother, and son as son looking to the due discharge of duty towards them. He shall then be free from both the feelings. This is in fact what it really ought to be. (SS-263)

MOKSHA

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 the 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. (SS-382)

MOMENTUM

The Momentum of all creative activities was clockwise, if it now be turned anti-clockwise the universe will begin to dissolve. The sun and the moon will begin to lose their light and the span of the earth's existence will be reduced. (PG-177)

MONOPOLY

In order to ensure monopoly of their profession they (gurus) declare that none but one belonging to the privileged class has the right of being a guru, whether he may be a sanyasi or a house-holder. They claim to be world teachers of religion by right of birth irrespective of their capabilities and worth. Sanyasins too, you will find these days in multitudes, posing as mahatmas and professing to be Jagatgurus-teachers of world. Is it not a pity to find such professional imposters, who are a shame to the nation and religion, roaming about with complete impunity to cheat and defraud ignorant people, in order to serve their own selfish ends?
It is high time for the masses to open their eyes and see what havoc has been wrought by them. Gurudom as the monopoly of a privileged class is only an absurdity, introduced by the professional gurus to safeguard their personal interests. (DR-47,48)

MORALITY

The background of spirituality is the Moral Courage which rises when one is moral. My revered master used to say How so ever advanced a person may seem to be, if his moral character is doubtful, I would say that he has not got even a breath of spirituality. And what is morally in the True Sense? It is that all the faculties may come in harmony for proper use. How does this happen? When a man begins to be away from the Self, it begins to develop. So all the methods given in any religion are only for this end, and the methods and procedure of Sahaj Marg are very easy for it. With the overemphasis on Self morality decays. But it is the part to be played by the preceptors alone that the self be turned to Divinity. (SDG-45)
The basis of Yoga has always been the right morals and proper behaviour. That is why, my Master Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh (U.P.) had laid very great stress on this point. He always emphasized on cultivating principled character. The way of life should be pregnant with high morals. If it is not there a person is not capable of having the fine type of spirituality, which is beyond everything and is worth having. Freedom we want but we do not know its definition. Suffering is the root and results are flowers which every associate should strive hard to have. (SDG-55)
The second need is good behaviour and conduct, that is, we should never act in such a way that anyone can lift a finger against us. The rules of our daily life and of behaviour towards all should be very good and straightforward. By acting so, you derive pleasure and happiness, and a state of peace will of itself begin to blossom inside you. (SDG-107)

MOTIVE

Regarding your question as to what you shall get by this kind of life, I may say that the question of getting arises only when there is a motive at the bottom. But when the heart itself is no longer ours, the question of motive does not arise at all. What will you get then? Only that which is really yours. You had certainly a life prior to this one, and your coming into this life is the result of that. Now if you want to have your past life again, it is impossible. The worry for the next one should not also be there since you have surrendered your mind and heart to another, as you say. (SS-358)

MOULDING

Mould your living so as to rouse a feeling of love and piety in others.(IB-55)
There are other things too which present themselves in a modified form and they are dealt with in a different way. It is obvious that when a thing made of clay comes before us we take a different view of it, and our liking for it is increased in comparison to the mass of clay which it is made up of. (IB-55)
The plainness and simplicity of Nature is itself a veil to it. It means unless we transform our vision to that extent of simplicity, we cannot have even a peep into it. In our system such a capacity begins to develop in an abhyasi by the effect of his own abhyas and the transmission from the Master, which a sensitive man can well understand. But at the same time it is also definite that such capacities are possessed only by those who are really deserving. Due to the present degeneration of man, however, the rule must needs be amended so as to offer a chance to those who, though not deserving in many ways, are yet prompted by an inner craving for realisation and are inclined to take up practice. In that case his proper moulding is also taken up by the trainer who, by the force of his own will, promotes the required talent in him as well. With this point in view the Master has graciously bestowed upon mankind this wonderful system which is suited to the requirements of the present day. (SS-15)
For acquiring that which is the subtlest beyond all possible limits, we must naturally be attracted towards means which tend to make us the lightest and the subtlest. When we want to humour a baby we pose innocence like him; so also for realising Him we have ourselves to become god-like.(SS-25)
If somehow the members of a family are spiritualized, environment of the house is changed. Inner peace is more important than all the riches of the world. When we inwardly develop, in and out become the same. In this way, purity begins to reign all over. Thus, we help Nature also. (SDG-88)
Necessities of life should be meagre. Plain living and high thinking is an English proverb. Detachment in attachment is really needed.(SDG-105)

MOVEMENT

When energy descended from near about Centre, it worked for the creation. There were anticlockwise movements all over. The result of this movement was that matter was formed. The movement was not less than about three lakhs per second. Had the movement not been so strong, matter would not have been formed. It formed some matter and that is the basis of all creation. There was movement and also movement in movement, causing different results. There was heavy movement. It caused some force which grew into rage ultimately. All these come into our share. Man is the epitome of the universe. Since heavy movement was there it became a force of material character. When will touches its depth, it produces a sort of irritation which one feels when one plays with it. The cause of heaviness is unbalanced movement.(PP-155)
Really revolution is the basis of all improvement. Movement gives growth, and growth stops movement.(PP-168)

MUMUKSHU

The last of the four sadhanas known as Mumukshu. Little remains now to be accomplished when a man comes to this stage except to develop close association with Absolute Reality or actual merging in the state of non-entity. It is the practical phase of realization and could be achieved after earnest practice of the elementary Sadhanas under the old system of yoga. (DR-110,111)

MYSTERIOUS

Some sceptics may say that it is after all due to the person, who wanted to change himself, and the Master or Guru was the cause merely for name's sake. If lord Krishna had such power why did he not change the heart of Duryodhana instead of bringing about the battle of Kurukshetra? They may also quote many stories wherein some body taking a worthless person or even a lifeless object as a guide has become a great saint. But this need not hinder us in trying to find our reality, because God's ways are mysterious. Some are deluded by their own thinking and some are illumined by the Divine Grace.(SS-223)
Mysterious are the ways of God, as they say, because the mystery behind the scene is hidden from them. Naked form of God appears only to those who really go swimming in the waves and reach near about the Centre.(ERY-57)