CALMNESS  |   CAPABLE GUIDE  |   CAST OFF  |   CAVERNOUS PLEXUS  |   CENTRAL REGION  |   CENTRE (-AL POINT)  |   CHAITANYA MAHAPRABHU  |   CHAITANYATA  |   CHAKRAS  |   CHANCE  |   CHANCHALATA  |   CHANGE  |   CHANGELESS CONDITION  |   CHARM  |   CHASTE LIFE  |   CHIT  |   CHIT- LAKE  |   CIRCLES  |   CLASSIFICATION OF DISCIPLES BY BABUJI MAHARAJ  |   CLASSIFICATION OF DISCIPLES BY EARLIER SAGES  |   CLEANING  |   CO-OPERATION  |   COLOURFULNESS  |   COLOURLESSNESS  |   COMMANDMENTS  |   COMPLETE IGNORANCE  |   CONCENTRATION  |   CONDITION  |   CONDITIONLESSNESS  |   CONFIDENCE IN MASTER  |   CONFIDENCE IN SELF  |   CONSCIENCE  |     |   CONSCIOUSNESS  |   CONSTANT REMEMBRANCE  |   CONTAGIOUS  |   CONTEMPLATION  |   CONTROL  |   CONTROL OF MIND  |   CONTROVERSY  |   CO-OPERATION  |   COTTAGE  |   COURAGE  |   COVERINGS  |   CRAVING  |   CRAWL  |   CREATION  |   CROOKED  |   CULTURE  |   CURVATURE  |   CYCLE OF REBIRTHS  |  


CALMNESS

When you clear off the matter and exhaust the power produced by you, I mean your self-created power, you enter the state just as it was in the beginning. In other words, when you untie your own knots in this region, calmness prevails and becomes predominant. Everything that you find there (originality is now there) looks calm and simple. Nothing of your own making now remains. Dots and particles disappear. Twinkling light also now begins to fade till it comes to nothing or zero. There is no heaviness now. The state is of course beyond conception for the soul which has not yet come to the standard of reality found in it. Outward things (the coverings with regard to this region) are no more now. (ERY-40)

CAPABLE GUIDE

You must remember that only he can be a capable guide who has torn off his own Coverings, and at the same time possesses the power of transmission to help and support others on the path.(SS-64)

CAST OFF

This is the reason why often religious teachers are found to be making complaints of the indifference of the people to follow what they preach to them. They say that people when they go back after hearing their upadesh (sermon) cast off all they have heard then and there, retaining nothing of it in their mind. I think it is not the people but the teacher or Upadeshak (preacher) who is really to be blamed for it, for he has not the capacity or power to transmit what he means to preach from the platform.(DR-56)

CAVERNOUS PLEXUS

Please See TRIKUTI.

CENTRAL REGION

This is one of the marvellous inventions of my Lord Samarth Guru Mahatma Shri Ram Chandraji of Fatehgarh, U.P., who has made it accessible and practicable. As far as the vision of the inward eye goes no such example is ever found in the history of spiritual attainments. (ERY-57)
My revered Master too has modified the system, adjusting it to the needs of the present time. His most wonderful invention in the spiritual field is the one related with the abhyasis approach to the Central Region. I am following in the footsteps of my great Master. (SS-148)
When we have crossed all the sixteen (circles) we step into the Central Region. People may not be convinced of it but I shall say that the condition can be practically experienced if a person exerts himself for it, or if one gets a master of real calibre who, by means of transmission of the power of prana or spiritual energy, can give him a glimpse of it for a moment at least. (SDG-63)
After our adventure, we initiated the value of our existence and felt the co-operation of the highest power that is around us. Now, this was the main current of our thinking which diverted our attention to the main theme that is being played. Gradually we could know the function of the movement in the human body. The way is made open to lead up to the Central region.(SS-18)
We now enter the Central Region. There, too, you will find seven rings of something. I may call it light for the sake of expression, which we cross during our march onwards. The form of dense identity as I have called it, grows finer and subtler to the last possible limit. We have now secured a position which is near most to the Centre, and it is the highest possible approach of man. There we are in close harmony with the very Real condition. Complete merging with the Centre is, however, not possible, so as to maintain a nominal difference between God and soul. Such is the extent of human achievement which a man should fix his eyes upon from the very beginning, if he wants to make the greatest progress on the path of realization. Very few among the saints and yogis of the world had ever had any conception of it. Their farthest approach in most cases has been up to the 2nd or the 3rd circle at the utmost, and it is unfortunate that even at this preliminary stage they sometimes considered their achievements to be very great. I have given all this only to enable people to judge those so-called great Doctors of Divinity who are said to have attained perfection and are generally accepted as such by the ignorant masses who judge their worth only by their outward form or elegance. (DR-21)
It is the focussing light coming from the Centre to the end of the Central Region, making something like a ring where the Central Region ends; although LIGHT is not the exact translation of the thing. Light, really, is a far more heavy thing than what that actually is, and is left far behind. But it has been expressed so merely for the sake of understanding. Whatever we find in the Central Region is the real thing in pure and naked form. There is no amalgamation whatsoever in it. Now to enter this region, we have to cross what is expressed above as ring, and it is only the force of one's Master which makes his way smooth into that region (i.e., the Central Region) where the powerful thing which I have called Light, for mere understanding, ends. It creates a force at the end which we have to cross, and this is only possible, when a push from the Mind region is given by his Master, who is the only power capable of the task. (ERY-58)
This is the purely realm of God. There are 7 Rings of Splendour as I have discovered. If we get somehow the Master of the highest calibre, then we proceed further on to cross all the rings. (SDG-91)
The wonderful research by my Guru that a man can reach the Central Region while having a body. Of course, at the highest pitch of negation the shock is very slightly felt. One always finds room for advancement at every stage. (SS-445,446)

CENTRE (-AL POINT)

Whether you call it God or anything else for expression, this is the main point,(ERY-58) If we develop this stage we establish ourselves there even before leaving our body, and the swimming continues after we leave the body. We are now swimming in utter 'Nothingness, so to say. (ERY-59)
It is a big thing oval in shape, because the, revolving motions move in that way. Why do we feel that there is something under it? The current of Almighty flows in this region or rather abounds in it. There is a great mystery underlying it. On account of the revolving motions there are some particles like those you see when you enter some dark region. This is a daily experience in your life. When you go into a dark room you find ring-like sparks of light in it. These ring-like sparks are all present in the sacred region of God. They are different powers which the circle consists of. When you proceed through Raj-Yoga these begin to melt in till they are exhausted. Reaching the top of this circle various powers begin to come to the Abhyasi. Opening of each knot means the advent of some power or the other.(ERY-36,37)
In this region the state I have described as Nothingness conveys the idea of something powerless.Centre in itself has no action within it.(ERY-56) This is absolutely motionless and there is no energy, no power, nor anything of the sort. Just adjacent to it is the Latent Motion which generates power that issues henceforth.(ERY-58) The colour of the place may be expressed as greyish, like that of dawn, or more appropriately only a faint reflection of that colour, rather spirit or essence of the colour of which dawn is the material manifestation. (ERY-59)
It conveys the idea of something motionless and mute. If I open it further people will get puzzled. It is infinite within itself and one will plunge into the sea of wonder and amazement if he steps further. It is concerned purely with Anubhava of the highest type. Expression and imagination fail altogether.(ERY-56) There are ,no doubt, some egg-like thingsabout the Centre; you may call them power or energy working absolutely in a definite order. The example of the eggs of a fish has been given only for the sake of expressing the forces working around the Centre, and which it maintains. Thus, as a result, the solar system and everything in the universe is complete.(ERY-60,61)
If there be a great soul of calibre who may be able to comprehend what lies beyond, he may be able to discover that there is a point, rather a ring, there. The conception of a ring round the centre is indispensable. Such a one as is capable of having an experience of the central point is very rarely born. Still let me reveal something about it. Suppose there be such a great soul in existence who wishes to discover what exists within, tries to peep into the ring around which all the powers of Nature originate, then he is pushed back from it. Anyhow, if after undergoing all shocks he is finally able to make out something of it then words would fail to express it. This is the final limit of human approach and none so far has been able to go beyond, and for the future let others conjecture if they can. Advancement even up to this point is well nigh impossible. What are these seven rings. They are the concentrated essence of power which originates from the central ring upto which access is almost impossible Still let me, however, lay down the means for it. They are quite simple and easy. When the thought of jumping up arises in his heart it gets itself linked with the ring. Now if one picks up courage to merge his thought into the ring, but with a careful precaution that he must keep a close watch upon his heart lest it might burst forth, he may be able to have some glimpse of it, but only for a few seconds after which he shall have to get back. I have thus laid down the method and it is now up to others to dare if they like. (PG-165,167)
The position near most to the centre is the highest possible approach of man.(SS-454)
The form of dense identity as I have called it grows finer and subtler to the last possible limit. We have now secured a position which is near most to the Centre, and it is the highest possible approach of man. There we are in close harmony with the very Real condition. (DR-21)When one gets in close touch with Bhuma, the Ultimate, or God in the Absolute state, what or where he is, is beyond his understanding.(WU-82)
Behind the Super mind of God there is Centre - the real goal of life. (ERY-36)
Centre in itself has no action within it, though near about it are the invisible motions, no doubt. (ERY-56)
The concentric circles drawn round the centre roughly denote the different spiritual spheres we come across during our progress. (DR-19) Now we reach the sphere of the dormant Centre which also seems to be enclosed by something like a ring, which is the last (SS-431).
When we go to this extent, we find the Centre and its region giving us the knowledge of their existence. Now we proceed on. What is there above and below it? We see everything tending towards the Centre, and the Centre itself yawning towards the circumference.(SS-17,18)
The ultimate cause of creation is no doubt what we call the Centre. Let the philosophers come forward to explain it through reason and argument, but that will never be the correct basis. The correct under- standing of it can be acquired only through practical experience and direct perception by a person of calibre who is swimming in the 'dreary waste' of the Infinite, and this can be the special privilege of only rare personalities like my Master.(SS-307)
The sphere of the dormant Centre also seems to be enclosed by something like a ring which is perhaps the last. For the sake of experience and experiment I had once made an effort to enter into it; but suddenly a strong forceful push threw me back from it, though I could still have at least a moment's peep into it. This has brought me to the conclusion that it may possibly be the last possible limit of human approach. I wish everyone to have access up to it and even beyond it if humanly possible.(SS-431)
The position near most to the centre is the highest possible approach of man. A man can reach the central region while having a body. When he reaches so a bondage is kept so that he may have connections with the lower regions also. If this bondage be not kept the soul will jump into 'Eternal Peace', and life will be extinct. (SS-454)

CHAITANYA MAHAPRABHU

See also SANKIRTANISTS.

CHAITANYATA

What a diversion from reality would it be to call Realisation of oneness or nothingness as the realisation of truth. Truth has its own definition. But where we have to arrive at finally is beyond everything. Before the discovery of Central Region 'truth' was predominant in almost every mind. Truth is everywhere, at every stage of human development. In spiritual science people generally use this word for denoting things as real. Anything away from matter can be called 'truth' i.e. what remains where matter ends is called truth. But where both these things end, what would you call it. Can you call it as Truth? No! because when matter or solidity ends there comes activity proper or stimulus i.e. Chaitanyata. If you move further on and cross both of them you reach a stage wherefrom these things have come. So long as you do not cross them, you are within the limits of Truth. When you cross it, it too goes away and it is only inactiveness or Nothingness that remains.(ERY-51)

CHAKRAS

Before things come to the present form revolving motions commence, at some places in greater while at others in lesser degree. The stoppages, i.e., points of greater and lesser degree, serve to increase the resistance like the brackets which increase the power of the current. At each bracket there is marked a lotus, named after the working it does. So they are all within one circle called the Heart region. Functions of each of these lotuses are different. The stages of human development in spirituality are governed to some extent by these subcircles, called the chakras or lotuses.(ERY-36)
During our spiritual march we have to pass through various points, known as chakras (figuratively called lotuses) They are the centres of concentrated energy of the Real Power of Divine force inherited by man. They are located in different places within the human frame. The intervening space between the two points is characterised as a net work interwoven by numerous intricate fibres. As we proceed along we have to pass through these entanglements of the intervening layers. We have to stay there for a considerable time to complete the Bhog.(DR-44,45).Above it the condition is different from what you have already experienced. Chakras are all gone. The structure falls off as soon as you proceed onwards. (ERY-71)
God has given brackets in sub-circles of the Heart Region. They begin to get loose till they lose their identity and come to a stand still. No power of brackets now remains. You untie everything. This untying of a certain thing produces some result because it is the natural phenomenon that every action must bring out some result. The rays you feel in different corners of the sub-circle will begin to disappear. The light which you feel by the amalgamation of matter with the real thing, begins to fade till it disappears altogether. There are a few parts in this region having a dazzling light. (ERY-37, 38)

CHANCE

People have not given me a chance to serve them in respect of their coming on to the path of spirituality though I have always been serving them to some extent, even without their knowledge.(SS-36)

CHANCHALATA

In the beginning the necessities of life were limited. As time went on, the surroundings affected the lives of the people with the result that necessities began to increase. From the materialistic point of view the world is progressing day by day and for that reason luxuries are gradually taking the place of necessities. In a way life has become luxurious. Our appetite for charms and attractions is growing greater and denser, and it is constantly being reinforced by the thought force. Thus the individual mind is altogether spoiled. That is why it has become over-excessively restless (chanchal). The excessive restlessness (chanchalatha) of the individual mind goes on increasing and intensifying by the action of our thoughts and doings, which subsequently result in the formation of our fate. Our fate is thus governed by this chanchalatha of the mind. The individual mind having now become used to such a type of character, leads us on to follow its own dictates. We are thus completely spoiled. We have therefore to correct the individual mind now. The process would be to adopt simple ways of living dissociated from the unnecessary hankering of the mind. It does not mean lowering the standard of life but only purging out from it what is superfluous and unnecessary. (SS-67,68)

CHANGE

It is the universal law of nature that change should be there. What we see today will be something else to-morrow, the difference may be a minimum. After night comes the day, and every change begets some result. If there is no change, there is no basic principle, there is no Absolute. It is only through the process of change that every object in the world gets fruition. A poet has said, if the sky and earth are there, the particle is destined to grow into lustre.(PP-167)
Change/transformation can be brought about in two ways; firstly by desiring for it, and secondly through force. But in the latter case, there is no lasting effect. So, every abhyasi should intensely desire for his transformation.(SS-102)

CHANGELESS CONDITION

Playing within yourself in your own character, touching your own corner, being absent to your senses.This is the stage, which a man arrives at when he crosses his own boundaries.This is not a permanent State.That is far higher than this.It is called changeless condition. It comes during the march of freedom.This is the end of all activities.(PP-159)

CHARM

People undertake things for the sake of certain charm which they feel for a particular thing. Some similar charm attracts one towards the Divine. There is thus the charm of worship, the charm of bhakti, the charm of ascetism, and also the charm of peace and bliss. They exert themselves only for the sake of charm and not for the real thing. But so long as it is for the charm it is but a recreation and hence quite away from the real objective.(SS-415,416)
Generally people keep themselves engaged in some kind of hobby or other. For the learned it may be the mental pleasure derived from the study of books; for the worshipper the joy of worship; for the bhakta the charms of bhakti; for the siddha the delight of siddhis; for an ascetic the life of aloofness; and for a man of attainments the satisfaction of being perfect. Thus everyone has, and remains entangled in, a particular charm of having some particular type of pleasure which becomes his primary pursuit. For a true follower of the Divine path all these have no attraction at all. His only object is to appear before the great Master in his absolute state in order to secure oneness with Him, the Infinite. This can be possible only after one gives up all the Coverings he is enclosed in.(SS-375)

CHASTE LIFE

Chaste life should be preferred at all costs. There should be moderation in all matters. Chastity and moderation bespeak the character of a person. (SS-102)

CHIT

Please See SOUL.

CHIT- LAKE

The chit lake lies in brahmanda.(SS-442)
The current, which descended in the being of man, had traveled through space, on account of its propensity, and went on changing because it had come down affecting actions. It formed a centre as every action normally does. This centre is known as the chit-lake. It came down creating everything necessary for its purpose. Thus the causes that helped the process of creation began to gather. Chit-lake is a place where everything remains inclined downwards, with no tendency to rise upwards unless his own or the Master's power becomes instrumental in this respect. When that is got over it resumes an upward tendency. (SS-317)

CIRCLES

The centre of a circle, if observed minutely, is in itself another smaller finer circle. As such it must have another still finer centre for it. The same process continues up to infinity. In other words each of the finer or smaller circles serves as a centre of a bigger external circle. Reason or imagination fails to trace out an origin or end. (DR-100)
The inner Circle led to the creation of outer Universe.(SS-308)
After crossing the fifth circle of the heart region one enters the mind region.
The next eleven circles cover the various states of ego up to its final limit. The Central region which falls after the region of ego also comprises seven rings of what may for the sake of understanding, be denoted as light. (SS-430)
The Gurus do not touch it. One of the many discoveries which our Lalaji has made is the 16 circles which have been shown in the diagram in 'Reality at Dawn', beyond which none except my Guru Maharaj, or one whom He has graced, could go till now. When any one brings the happy news of his approach into the 17th circle, it becomes the duty of the teacher to create a bondage there, so that the soul may not fly away into its origin. (SS-453)

CLASSIFICATION OF DISCIPLES BY BABUJI MAHARAJ

I will let you know the types of disciples

(a) Selfish
(b) Fazli
(c) Ahli
(d) Devotee
(e) Murad.
Selfish disciples are those who want to gain their own ends. Suppose a person comes to know that Shri X is a Mahatma and a devotee of God, he will immediately rush to him with the idea that he would get material benefit by that contact. Such persons who are concerned with worldly matters do not do any work. They join the Satsangh to achieve their selfish ends. They get things done by means of flattery. After that they will creep away. If their work is not done, then also they turn their back. They have nothing to do with love and attachment.
Fazli type
are those who sit for meditation occasionally, if they are in a cheerful mood due to the pleasant atmosphere. They have no attachment of heart whatsoever. And
Ahli
are those in whom there are Sanskaras of higher type of worship, and who want to worship and want to continue it. Some among them may progress and reach the position of the devotee. Some, however, are such that they start from the very beginning with the condition of devotee, and a devotee is one who loves his Guru intensely. He always keeps himself internally connected with his Guru. Men of this type possess all those qualities that should be present in a disciple. From among these devotees, rarely one or two acquire the condition of a Murad. A 'Murad' is one who has become the object of love of his Guru. In other words, the Guru's attention is always centered on him. He can also be called a beloved person and such people are rarely found. In these days 'Murads' are seldom found and likewise Gurus also are rare. Revered Lalaji had written to me in one of his letters that in these days as many 'Murids' are seen as the pores of the body, but 'Murads' are very rare. (SS-490,491)

CLASSIFICATION OF DISCIPLES BY EARLIER SAGES

Sages have classified the disciples under two main heads, the Manamata and the Gurumata. The former are those who approach the Guru with some particular worldly end in view such as relief from worldly misery, desire for wealth, etc. They submit to him only so long as they are hopeful in the achievement of their desires. When they meet disappointment in this respect they are off. For such disciples the question of obedience or submission even does not arise, what to say of surrender. Gurumatadisciples are those who obey the commands of the Master in all matters and try to submit to his will in all possible ways.(DR-96)

CLEANING

As long as we do not remove grossness settled in our centres, the grace or effect of higher centres remains far apart due to the grossness and complexities we have made. (SDG-49)
Sahaj Marg recommends the method for the cleaning of the centres, and the Master himself does it through the process of transmission. (SS-20).The Master attends to the cleaning of the system removing Mal (grossness) vikshep (fickleness) and Avaran (coverings). and is a great help to the abhyasi throughout his spiritual career. (SS-111,112)
It must be remembered that while practicing these methods one should not force his mind too much but only sit in a normal way. This process of cleaning is to be repeated for about five minutes before meditational practise in the morning as well. Other ways of cleaning may also be advised according to the needs of the individual abhyasis. The process of cleaning uses the original power of Thought in the form of human will for the refinement of the individual soul to enable it to ascend the steep and slippery path of Realisation of the subtlest Essence of Identity.(WU-49)
In the evening sit again in the same easy posture for half an hour and think that the complexities, the net-work of your previous thoughts and grossness or solidity in your body, are all melting away or evaporating in the form of smoke from your back side. It will help you in purging your mind and make you receptive of the efficacious influence of our great Master.(SS-147)
Preceptors clean grossness out but people enwrap it again. So you have to seek the solution yourself, just as you have to walk on your own legs. Of course, energy is needed for it, for which our help is indispensable, and is ever available.(SDG-53)
It is seen that people do not get benefit from the evening practice of cleaning. The reason is that they do it in a faulty way. In fact, people first begin to meditate on grossness, and then think that it is going from the backside in the form of smoke. Really speaking, they ought to throw it out by thought-suggestion, in the form of smoke.(SS-278)
We do not stop the thoughts which come to the abhyasi but we try to clean every centre of the nerves and the mind-lake (Chit-lake) itself. We clean the very bottom of the mind lake from where the waves start. If we some how succeed in stopping its waves, the matter which gives them rise will remain as it is.It is possible that by the force of the will the thought waves may be stopped, but the matter which had given rise to those thought waves remains. And if it is not removed, the liberation is not possible. We should proceed in a natural way so that the poison at the root may be removed. Our associates also complain of the incursions of the thoughts, but they are happy at the same time since they find thoughts less disturbing. We can attain liberation, as our scriptures say, only when we are free from the coil of past Sanskaras or impressions. (SS-112,113)
The training under Sahaj Marg starts from Karan Sharir (causal body) where the impressions are in seedling form. (SS-112) The cleaning of the system brings the desired result very soon, and we become lighter and Sookshma day by day to secure union with the lightest.(SS-113) Much is to be done in this respect by the Abhyasi himself, who is prescribed a method for the purpose. (SS-411)

CO-OPERATION
Everywhere I find the people poor in spirituality. All of us should try to make up the deficiency. In spite of our labour, the flower is still in the bud. It is not that we are lacking in our efforts, but people are not co-operating as they should. Power we have got, but the welcoming attitude is not there. It will also grow in course of time. When sound of the Mission resounds, it falls almost everywhere, and produces its effects sooner or later. So our efforts never go in vain. If drops continually fall, river is the result. (SDG-89)
My difficulties are manifold. I have to take everything upon myself, i.e. to discuss and convince; to create craving and constancy; to mould and transform; and finally to keep him firm upon the path. But I do not grudge it provided full co-operation is forthcoming from the other side. It is however a matter of pity that in certain cases even co-operation is wanting. All that they seek for is the external or material. (SS-216)

COLOURFULNESS

The simple unassuming character of mind has changed with the march of times and has assumed a colourful disposition, and begun to shed its effect on everything in us, both outer and inner. Whatever, therefore, we take into thought or action exhibits colourfulness in all its phases.(SS-401)

COLOURLESSNESS

The most peculiar feature of our society is that when it is in full bloom, it is all covered over with desolateness, which further on gets transformed into wilderness. For this reason it is devoid of any charm or attraction. If I describe it as something pleasant, it will then be a tasteless one. How can a professed seeker of eternal bliss (Paramananda), who is addicted to colouration at each step be attracted towards it? This condition can be appreciated only by one, who having gone mad with love, wanders about wailing and crying for what he knows not. In such a state one would be feeling the same condition even though he happened to be amid festivities and revelries. As for myself, wherever I happen to be the entire surroundings there are covered over with an air of desolation on account of my presence there. A humourist might well interpret it in funny ways, but perhaps that alone can be the most appropriate description of my condition. Really the thing at the root gets exposed when the colourful disposition of mind is transformed. When the material world is out of view the thought naturally settles down on the other one. But this colourlessness of mine may not be much appreciable to most people, except to those who have become accustomed to it through constant association.(SS-353).
We go on and on through different conditions casting of four assumed colouring, till finally we become quite colourless(SS-368)

COMMANDMENTS

Spiritual secrets which have up till now come down from heart to heart, relating to direct perception which depends upon the study of Nature and can be revealed by means of vibrations-not only difficult but impossible to express them adequately in words - have been put up in words. Try to reach up to the real spirit ignoring the limitations of expression, language and understanding and be profited and help others to be profited. (IB-Preface)
No.1 Rise before dawn.Offer your prayer and puja at a fixed hour preferably before sunrise, sitting in one and the same pose. Have a separate place and seat for worship. Purity of mind and body should be specially adhered to.(IB-1)
No.2 Begin your puja with a prayer for the spiritual elevation with a heart full of love and devotion.(IB-17)
No.3 Fix your goal which should be complete oneness with God.Rest not till the ideal is achieved. (IB-29)
No.4 Be plain and simple to be identical with Nature. (IB-33)
No.5 Be truthful.Take miseries as Divine Blessings for your own good and be thankful.(IB-39)
No.6 Know all people as thy brethren and treat them as such.(IB-43)
No.7 Be not revengeful for the wrongs done by others. Take them with gratitude as heavenly gifts.(IB-47)
No.8 Be happy to eat in constant Divine thought, whatever you get with due regard to honest and pious earnings.(IB-51)
No.9 Mould your living so as to rouse a feeling of love and piety in others.(IB-55)
No.10 At bedtime, feeling the presence of God, repent for the wrongs committed. Beg forgiveness in a supplicant mood, resolving not to allow the repetition of the same.(IB-57)
We must try to dedicate ourselves, as we may be, to the remembrance of God, abiding by his commands, which are almost the same for every one. They comprise the essential features of one's normal duties.(SS-266)

COMPLETE IGNORANCE

Can that which dawns after the veil of ignorance is torn off, be ever expressed as knowledge? Certainly not, though one does call it so in the outer sense taking into view the two opposites. Does it cover the sense of knowledge? No: Knowledge implies awareness of that which is beyond self. Realisation means merging or oneness with the Absolute. In that case no question of knowledge can ever arise.What that may then be called. Knowledgelessness- not knowingness- ignorance or what? In short it must be something like that, though it may well-nigh be impossible to express it in words. Complete ignorance as I have put it, may, however, be nearest to appropriateness. (PG-185, 187)
One on the Divine path is supposed to be marching from darkness to light. Let darkness be Avidya (as it is commonly represented) and light Vidya. Sahaj Marg does not have Light for its goal. It is but an intermediary state when we pass through during our march to the Ultimate, which is neither light nor darkness but beyond both. Thus do we start from Avidya (ignorance) and pass through Vidya (knowledge) on to that which is neither Avidya or Vidya but beyond both. What word can denote the exact sense of that which is neither light nor darkness or which is neither Avidya nor Vidya? Is there any word for that in any vocabulary in the world? None for sure, Let it, therefore, be as I say "complete ignorance", different from its crudest state of preliminary ignorance. (PG-187)
There is a whole world of difference between the condition of having no experience at the initial and the top most stages of our way of puja (worship or spiritual practice). Initially the egoism, identified (harmonized) with physical (bodily) and materialistic desire, stands incapable of recognizing the experiences of superior most stage; and the speed of self-forgetting, on stepping forward on higher stages, starts obliterating the possibility of the value (importance) and admissibility of the experience of (sensitivity to) pain and comfort (happiness or otherwise) of the lower and cruder existence. In the superior most state of perfect balance, whereas our narration and comprehension having become suspended, there does happen plenty of experience so much so that no desire for anything in exchange for it remains. However, experience and its description become meaningless there, which state has been fixed under the term 'Indescribable' (Anirvachaniya) in the Upanishads, expressed by Lord Buddha through silence and Sufism and Kabir have felt contented to speak of, as 'It is just what it is'. The simplicity (naturalness) of our way of training (and practice) has by itself become a veil due to which high stages of spiritual progress (refinement) have suffered loss of appreciation. People in the initial stage of having nothing go around speaking in denigrating terms about high spiritual stages, as if considering themselves established stout in the highest state of NOTHINGNESS'.(SDG-142,143)
I wish you all to acquire during my lifetime the highest approach beyond, or at least the state of thorough negation. The final state or perfect ignorance or ajnanata is a changeless condition. It is that which exists between yes and no. (SS-454)

CONCENTRATION

Concentration, as commonly understood, refers to a state in which the conscious activity of the mind is brought to a stand-still. But that is not the correct expression of the sense implied in it. This type of concentration implies physical effort which one must resort to consciously or even unconsciously. Usually, one proceeds with it with a conscious idea of some particular state which he interprets as concentration. Generally people take it in the sense of an unnatural heavy sleep brought about by the temporary suspension of the senses. As such, it is just like a state of senselessness caused by the drowning effect of some intoxicating drug. It may perhaps be for that very reason that some of the so called mahatmas are found to be addicted to bhang, charas or ganja.
Generally, teachers advise the abhyasi to practise concentration as a preliminary step, and the abhyasi puts himself to efforts for effecting the same. But in spite of all his labour for years together he is seldom able to achieve it. Why is it so? The failure can in no way be attributed to any of the defects of the abhyasi but to that of the teacher himself, who resorts to his bookish knowledge to guide the aspirant on the practical path of Realisation. The fact is that the entire process, as it is prescribed, is wholly unnatural and artificial, and the means adopted for the purpose are all physical and gross. The result is that instead of proceeding towards subtleness, they go on imbibing more and more of solidity and grossness, and finally turn into impregnable rock.
Taking up concentration in terms of suspension of mental activities, one has necessarily to apply his effort to create in himself a state of insensibility. The force required for the purpose is undoubtedly the physical force which acts in combination with matter. Thus the whole process undertaken for the purpose becomes a material pursuit in the real sense. Concentration in that sense relates to the condition of the physical mind at the conscious level, the activity of which is temporarily subdued by the application of physical force. Practical examples offer sufficient proof to show that those having advanced with the condition thus developed, become internally so gross and rigid that they become wholly insusceptible to finer and subtler influences. Concentration effected by forceful suppression of thoughts leaves its weighty effect upon the mind. The force applied for the purpose, also being a physical force, causes its own weight. Thus in a word the state of concentration interpreted as coma is basically wrong, since it keeps one in close touch with matter. In that sense concentration may aptly be compared to a marshy condition, from which it is very difficult for one to extricate himself. He cannot save himself from sinking down deep into it unless he falls flat over it, giving up all his efforts. Those who proceed on with that condition, carry along all through with matter. It may however help them to some extent in their material purposes and promote in them hypnotic powers, but it is not the least helpful in a purely spiritual pursuit.
People like to go into concentration because it is pleasing to the senses. Obviously it cannot, therefore, be helpful in a spiritual pursuit. Concentration directly refers to suppression of thoughts. The idea entered into our mind only after mesmerism or hypnotism had come to our view, because there the physical force of thought was utilised all through. No spiritual purpose can be served thereby. It can, however, reveal the nature and character of a thing, but that can by no means help its achievement. It cannot therefore be instrumental in the attainment of God. On the other hand it tends to keep one away from Reality. The basis of meditation is purely spiritual, while that of concentration is only the ego. When you mean to concentrate, 'You' are there, quite definitely, but when you meditate, you wait for something higher, hence you are away from the idea of self. (SS-104,105,106)
One example of harmful misdirected emphasis is the insistence on concentration of consciousness, expected anxiously during every session of meditational practice by most Raja Yogic Abhyasis. This has played havoc in the history of yogic sadhana in India and elsewhere.(WU-50)
Concentration is the Divine instrument for revelation. People are of the opinion that if there is no concentration, meditation is useless. I can emphatically say that a man can never 'get' God by concentration, because in concentration you are one pointed and you are not waiting for anything, while in meditation you wait for something and that is God. Waiting produces a sort of attraction automatically on account of continuous effort. (PP-68,69).

CONDITION

The conditions attained by an abhyasi at a particular point or region is sometimes reflected in higher regions too, by the Master's grace, with the result that they begin to seem as if awakened to a certain extent. In that case the abhyass approach upto it can be presumed for understanding. There are two ways of approach; One (to use my masters Urdu terms ) is "akshi" or "reflected", while the other is 'Kasbi' or 'acquired'.(SS-438)
Some times the abhyasis feel the very high states because the grace comes from above through the teacher. It also happens that the teacher, even unknowingly, transmits from very high states and the sensitive abhyasis feel that effect. (SS-448)
During the spiritual progress, the abhyasi also gets such a condition where even matter does not remain after the maha pralaya , because if anything remains, the maha pralaya will become a misnomer. (SS-341)
The inner condition does not remain uniform but is sometimes extremely subtle and light and sometimes contrary to it. This goes on happening. If lightness and heaviness, which are mutually opposed states, do not come into view the changeless condition which is an extremely subtle state cannot be recognised. Apart from this, when we proceed on to the further point from the one on which our present subtle abode is, then heaviness is felt. It is felt until the time when the subtle state sets in after removing its effect. And this sequence goes on until we come to such a state beyond which there are no points. All these things show the state of progress. (SS-291)
Whatever condition develops during meditation, whether it is liked by the abhyasi or disliked, is beneficial in every way.(SS-281)

CONDITIONLESSNESS

Conditionlessness is a symptom of arriving at the boundaries of Self. (PP-211)

CONFIDENCE IN MASTER

You have asked as to how to develop faith. If some trust is put in the trainer, and some benefit is felt due to him, this will begin to develop faith in the heart of a real seeker.(SS-273)

CONFIDENCE IN SELF

The most important factor in realization is self-confidence in our own capacity and power to achieve success. It is absurd to think, even for a moment, that we are in any way too weak or deficient to acquire the highest state of perfection ever attained so far even by the greatest sages of the past. (DR-39,40)
He alone is weak who lacks self-confidence.(SS-361)
Everyone praises men of wisdom and I too do so. At some place I have also humourously remarked that even God does not help the weak persons. (SS-361)

CONSCIENCE

I have come across many a person who argues with that in him which is not in Himself. Some also say, they have made their conscience as Guru or Master. But I am sure, they have not made conscience as their Guru but their own ego. The conscience, as described in the Shastras, is made of four things - Manas (mind), Chit (deeper conscience), Budhi (cognition) and Ahankara (ego). If all these become perfectly purified, conscience will give you only correct signals.

After the purification of these things there come the higher powers. And at the same time purity has now begun all round. (SDG-27,28)

CONSCIOUSNESS

Consciousness is spoken of as of three types, conscious, sub-conscious and super-conscious. They are, 'however, the broader divisions and there are still innumerable levels of it in each one. The effect of the activities of the lower consciousness settles down upon the subconscious mind forming fate. The first thing to be undertaken is therefore the correction of the lower consciousness by right thinking and practice so that it may itself be converted into force to bring the subconscious mind into a state of splendour. This brings us to the state of super consciousness. If the word superconsciousness is modified as super subconsciousness it will be easier to understand its further effects. In short, various states of consciousness, one after the other, carry us along beyond Trinity and even beyond Reality.( ERY-76,77)
Either we ourselves, thought of it or the environment pushed us that way, anyhow we leaned towards animate consciousness. But so long as the sense of consciousness lingers, the idea of worldliness exists.(SS-98)
The starting point of prayer is in fact a state of consciousness. Though consciousness is present at every step, yet this one is the higher and superior. I do not take up the subsequent states for it would be very difficult to grasp them, and the final phase cannot even be conceived of in any way. Oneness prevails there in full swing. Prayer comes before this state is entered into. These three stages, or two and a half, as one might say - because after that 'Awareness' is lost, may for the sake of understanding be taken as the entire space from the beginning to the end. The intermediate state is also implied in it. This, which I have termed as the beginning, is in fact the real abode. Perhaps there may be some difficulty in accepting it as the beginning or the first stage of prayer. )The idea is analogous with that of child who starts learning the alphabet with a view to secure higher approaches, so that subsequently he may start tackling higher problems and deeper thoughts. That means the ideal was before him, though at the time he was entangled only in the structure of words and letters. This preliminary stage may appear to be a superfluity in comparison with its final phase. (IB-22,23)
Consciousness is the root cause of life. (SS-352)
The body consciousness and the soul consciousness must both necessarily go away. (SS-202)
Anyhow, if by the Master's grace we have come up to it, another theme opens for us. We are in a way merged into it in order to bring to our view the aspects higher than this. The word 'Higher' refers only to a rarefied state of it and in the same sense it is applied to the spiritual regions and spheres noted down in this connection. (SS-41)
We brought soul from Nature in which there was mixed Consciousness also, and this consciousness was the effect of that Will of self due to which the forms got manifested. Now the effect of our will is that we also made the things with us conscious by giving them power by our thought. What was there before? The same which is different from soul.(SS-370)
The Creation came into being. Immediately after the advent of Consciousness we became just like a weak patient who is given the tonic, as a result of which he starts more indulgence, and due to that indulgence again begins to suffer on the death-bed. There was nothing wrong in the tonic given, but the fault lay in its wrong and improper use, and the pain took such shape that the necessity of medicine began to be felt acutely. (SS-371)

CONSTANT REMEMBRANCE

Some people think that constant or even frequent remembrance of God is not practicable when a man in life is surrounded by numerous worries and anxieties caused by worldly attachment and responsibilities. But practice and experience will prove to them that it is a very easy process and can be followed by any and every one in spite of all worries and engagements only if they divert their attention towards God in the real sense. While at the breakfast table you must think that your Master is breaking his fast. When you go to the office, think that your Master is doing all this. While returning from the office, suppose you see an attractive dance on the way. Your eyes are caught by the charming appearance of the dancer. Your thoughts seem to be diverted for a while. Then also think that your Master and not you, is seeing the dance. You will at once lose curiosity for it, because your Master's power will begin to flow in to relieve you of the temptation. When you come back from office your children rejoice to see you after so many hours. You too enjoy their merriments and it is but natural. Your attention is, for a while, diverted towards them and you feel a bit away from the sacred thought. What you are to do then is to think that your Master within is himself enjoying and you shall be in touch with the same sacred thought again. If you are chatting with your friend, think that your Master, not you, is talking to him. While walking, think that your Master himself is walking.(DR-89,90,91)
Constant remembrance is not felt but it is done, and you already know the method.(SS-274)
Give up the idea that you have not so far progressed in meditation. Go on with it, maintaining constant remembrance as best as possible. It shall not be difficult for you since you are a man of devotion. (SS-282)
The way to practise constant remembrance which you are following is quite all right. The method which I had myself applied for the purpose would probably be considered a bit dull, but it was most pleasant to me and I derived the greatest benefit from it. I always tried to see the whole physical form of the Master in my vision, and during meditation I always meditated upon his form, placing it within my heart. When this practice gets matured, the next phase comes in automatically. That means that a stage, of dissolution or mergence, has been crossed. You complain against me for having bound you with etiquette. I think it is your own merit by the effect of which you have stopped fluttering about, and have put yourself within the bondage of love. But the objective shall be arrived at when this bondage too assumes its absolute state and even love seems to be lost.(SS-282,283)
Not much remains to be done when one has done so much. Taking in of this impression means imbibing of the very thing that one aspires for. Mutual love between the two can exist only when the differentiation for this reason begins to give way, and a feeling of sameness begins to develop in its place. But you go on still and the sameness continues to develop. You get charged with the effect. The idea of His greatness is there in the background and nothing but remembrance alone remains now. (SS-284)
Constant remembrance shall help you to cross all stages. All the different stages and the various types of super Consciousness are unfolded thereby and it connects you with reality. Waiting is a sort of intense remembrance which is greatly beneficial to spirituality.(SS-292)
In the same way, if a disciple does not fix his thought upon the non-positive and non-negative conception of the Guru, he can never achieve the final goal.(SS-297,298)
I am happy that all of you follow the meditation prescribed; but there are a few who remain non-attached after the meditation is over. They forget the idea of God and begin to remember themselves throughout the light of the Sun. It is their work to shape themselves for the Divine purpose. At its start if they think that this is our Mission and our God then they will be helped much in His remembrance. (SDG-97)
I was and I am weak still. But when I think of the Master, I become young with all percolating influence of the Great. (SDG-100)
Whatever act you do, do it in the thought It is the Divine's command and therefore it is my duty to do so, so that the state of remembrance should continue steadfast and one special benefit that accrues is that the creation of samskars (Impression) ceases. Retaining the remembrance of God at all times, engenders in us a deep attachment to the Divine and leads to the state in which love for Him develops and overflows. Gradually through this, devotion attains its full form. It is therefore very essential to adopt this procedure. (SDG-107)
I have devoted the major part of my life to constant remembrance.(SS-3)
Remembrance on the part of the abhyasi helps a lot. (SDG- 45)
When we thus get awakened to the sense of duty and the idea of God becomes prominent in our hearts, we begin to treat Realization as the primary object of life. Naturally our craving for it begins to grow stronger and we are thus led to frequent remembrance of God during our routine of daily work inspite of all our engagements and worries. Diversion from the path of duty is in fact not due to circumstances or outside engagements, but only to the misdirected activities of the indisciplined mind. Mere consciousness of God cures many of the evils of the mind and removes difficulties from our path.We have thus to become conscious of God for the most part of the day during all our worldly activities.(DR-86)
Constant remembrance of God is of course, a special feature in spirituality. The same I recommend to you to try, besides your usual practice. The methods for cultivating constant remembrance is to think with firm conviction during your leisure hours, in office or at home, in the street or in the market, that God is pervading all over and every where and you are thinking of Him. Try to remain in the same thought as long as you can.(SS-149)
I too sometimes advise mental recitation of Rama, resting our thought all the while on His attribute of All-pervadingness.This process helps in bringing the state of constant remembrance too. Strictly speaking we do not actually recite anything but only fix our thought on the attribute without trying to picture it in our vision. We have to approach the Immaterial Absolute. For that we have to take up the form of the Master before us, but only when the Guru is admittedly of the highest calibre and has his condition merged completely in God ,like my most revered spiritual father.Patanjali too recommends the same in the 37th sutra.(SS-45)
Frequent remembrance of God, though greatly helpful, is not all that we need for our final success in Realization. (DR-86)
We must feel ourselves connected with the Supreme Power every moment with an unbroken chain of thought during all our activities. It can be easily accomplished if we treat all our actions and work to be a part of Divine duty, entrusted to us by the Great Master whom we are to serve as best as we can.(DR-86, 87)
I have stated elsewhere that Realisation is very easy if one only diverts one's attention towards it. That means that he must have a deep impression of it upon his heart. The deeper the impression, the quicker and easier shall be the success. Not much remains to be done when one has done so much. Taking in of this impression means imbibing of the very thing that one aspires for.In that case the Divine thought will continuously remain alive in his heart, and his attention will remain drawn towards it all the while. This is what constant remembrance exactly means. Now if this thought is associated with the idea of a fellow being, who is merged in the Absolute, judge for yourself whether or not it shall indirectly be related with the Absolute. As a matter of fact the idea of the personality in such cases is but nominal. The more you go deep into this thought, the more of the coverings (of subtler nature) shall be torn off one by one till finally the one - the original alone remains to view. Now since the origin is in his view he shall be blessed with the direct Divine Grace.(SS-284)
The easiest method for it would be to think every thing one has to do as the order of God, and treat it as one's duty. We must remember that every thing we have in this world has come down to us from God. Our fellow beings are also His creation. He is the Master of every thing and we are all His children, no matter if a few of them are specially entrusted to our charge. In this way we shall be relieved of the feelings of undue attachment. If this feeling becomes deep-rooted, one will be serving them with a sense of duty and at the same time be remembering the Great Master as well. This will finally develop into the habit of constant remembrance. (SS-140,141)
Your constant remembrance is not pertaining to intellect but pertains to the heart. (SS-274)
If we try to retain the effect gained by meditation for the most part of the day, and abide in the same state for as long as we can, we are in a way in constant remembrance of God and our progress is easy and rapid. (SS-291)
Master's remembrance is an important factor in overcoming the distraction of thoughts, and it is indispensable for easy success. When remembrance is there, the remembered must also be there close by. This leads the abhyasi to a plane where he feels himself knocking at the doors of the Beloved. When the Beloved is convinced that it is a devoted seeker knocking at the door He will Himself come to the door to take him in. In that way the limitations that bar our passage break off and we find access upto him. But we can have full understanding of it only when we have experienced it in a practical way. At this stage one begins to have Godly attributes. That means we have then come into the sunshine which comes down from the main source. We have thus come up to the source. We are now in the ocean of Infinity and our swimming commences. Everything is now gone and remembrance, having transformed into the subtlest state of surrender supplemented by silent craving and dormant restlessness, is now the only means left to us. The state is completely devoid of charm or taste but there is a peculiar attraction in it to the extent that one would not like to part with it even for a moment. For myself I shall never be prepared to barter it even for my life. It is, however, the beginning of Reality where even purity, peace and bliss are extinct.(SS-198,199)
I may assure you that you can achieve the goal very easily if you go on persistently with constant remembrance.(SS-381)
When we repeatedly take into our thought the origin of it, the same view settles down in our heart. This may be interpreted as remembrance. But since it is linked with the origin, our thought travels on towards the ultimate. This we develop by the practice of meditation. When we begin doing it, help begins to flow down from the very source. (SS-221)
The original purity has been reduced to a faint glimmer and that is often scarcely perceptible. All memory of his original source or home-land is now forgotten, and as action follows action the shell around him gets harder and harder and his memory of the source gets fainter and fainter, until it is almost completely forgotten.(SDG-19)
Remembrance should be in a way that we feel the thought of remembrance oozing out from the objects everywhere. It is the real remembrance which mortals can have. It is a play for our good. (SDG-24)
Now the question arises, how to arrive at that State? That one thing - 'remembrance' - brings everything in its trail. If remembrance is there, take it for granted, the remembered one is close to you. Let closeness, in the trail of increasing heat of remembrance, be enhanced; and then behold what bliss and ecstasy follows, and also how quickly you reach There, with its help. When this thing has approached the limit, which constitutes the beginning, i.e., if, perchance, it has touched that plain, region or circle, be sure, the callbell at the door of the Beloved would have been pressed. When He has come to know that someone happens to be His real Seeker and Lover, then it would become a sure condition for His coming close to you, and for breaking the barrier that held you from entering the Home. Start a while, dear, and then you will know what this thing happens to be.
Once this attainment has set in, you would have achieved Godly attributes. Now having reached the attribute, say, you have come into the Sunshine. It has become clear that this light is from the Sun. Prior to it, we were aware of only our own attributes. (SDG-35)
I appreciate my associates. Proceed towards Unknown. Love Him who loves all .Destination is not far off.
Remembrance is the instrument. Bless you all. (SDG-109)
It is very strange that people do not like to remember God who is so merciful and kind. All His actions are greatly beneficial to us. People think that remembering God is an unprofitable business although, I say, it is more profitable than the biggest factory in the world. (SDG-100)
Constant remembrance, in fact, is a natural development of meditational practice and it acquires efficiency when the abhyasi has become devoted to the object of meditation or constant remembrance. It then ceases to be dry abhyas and becomes a luscious absorbing engagement. (WU-58,59)
When remembrance has progressed to the extent that the awareness of remembrance itself is lost, then the form of remembrance gets changed, and this we know on moving beyond it. 'One is unaware to the extent that he is aware'. (JISKO JITHNA HOSH HAI UTNA HI WAH BEHOSH HAI.) It will be premature to reveal it. The tidings of this, on arriving at that state, will come when one automatically starts trying to reach it, by oneself. (SDG- 35, 36)

CONTAGIOUS

I wish every one of you to become contagious, in a sense, so as to cast a deep impression of yourself wherever you go. The effect may flow out from you automatically like a contagion. "Whomsoever I saw was enchanted; whomsoever I thought about has been attracted; whomsoever saw me was converted". With such good souls for our mission, the mission is sure to shine. (SS-80)

CONTEMPLATION

After finishing puja one must look to, or brood over his condition. This helps him develop sensitivity.(SS-101)

CONTROL

One should control one's freedom of action. The Ten Commandments are meant for this purpose only.(SS-102)
Abhyasi should have control over little things of the daily routine. If not, how can they expect to have control / command over big things? (SS-102)

CONTROL OF MIND

Under the old system, one has to keep on struggling with the mind in order to suppress its unceasing activities. This continues all the time and there is practically no meditation at all and all the time given to meditation is lost in struggling against and trying to suppress thoughts and tendencies.
In order to overcome this greatest difficulty, under the Sahaj Marg, one has simply to connect one-self with the power of the Master whose mind, senses and faculties are all thoroughly disciplined and regulated. This power then begins to flow in regulating the tendencies of the Abhyasi's mind also. The Master's help is, therefore, of prime value for sure success. (SDG-17)
Generally people find it a hard task to restrain the diverse activities of the mind, or to disregard its biddings. Their theoretical advice and lectures in this respect are, therefore, not of much avail to them and almost none of those attending their lectures has ever been able to achieve the object in a practical way.(DR-32)
The force of creation has created outward tendencies in man. That is why in course of time he has created several worlds which has resulted in making him complex. The present imperfect state of mind is the result of his own doings. (SDG-93)

CONTROVERSY

There has been a great deal of controversy over the question of the existence of God, the Ultimate Reality. The real problem to my mind is not proving -or disproving the existence of an Eternal Absolute but that of defining it in an adequate and satisfactory way. (WU-9)
I believe that the controversy over the question of God is a fake one. It really arises due to misconception with which God has become loaded in course of the history of the various cultural groups of humanity. The need therefore is to give up the impulsive approach to the problem because it blurs the vision and thus impedes the progress of man towards his goal. (WU-12)

CO-OPERATION

But something is essential for the abhyasi also. In the first place he must have full trust in the Master and must fully co-operate with him in every respect. If it is so he will positively go on developing day by day, and begin to feel himself changed and transformed. The state of waking consciousness of the lower type will get transformed, and his journey through higher and higher types of consciousness will be commenced. (SDG- 83)
It is generally seen that I go on cleaning the abhyasis and they go on spoiling their condition. How then can they progress? They will get maximum benefit if they cooperate with me.(SS-101)

COTTAGE

You are always welcome to my humble cottage, a cottage which is so badly dilapidated that none perhaps would like to rest in it, even for a while for fear of being drenched all over by the light shower from the Base leaking in all through.(SS-201)

COURAGE

What is the call of the present day? Nothing but the energy issuing forth from the centre. Either it should burn us or it should embrace us. That should be our thought if we really want our transformation, for which we should come forward like a warrior in the field to test our own bravery for the task. (SDG- 112)
If you want to taste the real nectar of life, come forward into the field with undaunted courage, not minding the ups and downs of fortune. That is the thing needed for our life, not charity and alms. (SS-329, 330)
The courage starts when confidence is there; and confidence is there when you have willed to reach the destination. (SDG-30)
Firm resolve and dauntless courage are the essential features of a manly character. That is what is required for the final success. My advice in this respect usually goes unheeded. It may perhaps be because of my insufficiency in literary knowledge which people generally value most in an accomplished soul. (SS-264)

COVERINGS

Man was perfect when he was first born. Hence it is evident that these knots have been formed by men alone, which are a hindrance for the view to be taken to the Source. His activity has formed a world within himself. The reason is that the Workman had sent us pure and crystal-clear. And it is the mark of the best Workman. (SS-337)
That is, all this thing became a rope which had come in its own form having developed many knots. Dear brother, along with the soul we have revived its reverse form in the beginning itself. Have you not seen that the flare is doubled by the union of fire and water; and that if the air enters in it, then it begins even to flash, and the flare too grows proportionately? What is this flare? These are different actions of Prakriti which are created on the force of soul. Now in these things, that is the play of earth, air, water and fire which came before the vision, the vision never went towards That which was the Real Thing. (SS-369)
When the soul put on the clothing of body then alone its reverse form appeared in the form of covering. (SS-369)
The responsibility of dirt and dust which has come over is upon us alone. We have ourselves formed the sanskaras (impressions) which have become coverings upon coverings and succeeded in covering up like the silk worm in the cocoon. Having come out of the Ocean of Reality we were Reality alone from top to toe. Now because our primary condition was like that, our vision could straight away see That without any obstruction, and it had the knowledge of That, the form of which can be considered as the Vedas.(SS-337,338)

CRAVING

One should develop craving for realisation.(SS-101)
An intense craving is therefore essential under alI circumstances and for that meditation is an indispensable factor. If one gets firmly settled on it his problem may finally be solved. The easiest way to increase the intensity of craving is to take it up even in an artificial way if it is not actually present in the mind. In course of time, by constant practice, the artificial feeling will become true and genuine. (SS-469)
One thing which I especially lay stress upon is that the abhyasi must cultivate an intense craving amounting to restless, eagerness or pinching impatience for the realisation of the goal. It is this feeling of pain or restlessness, as one might call it, which one has to develop in order to ensure easy success. (SDG-78)
I would emphasise that realisation is not at all difficult for those who have the real craving for it. If craving is there he will come on the true path by which realisation can be achieved in a short time. The real craving of man keeps him in constant restlessness, and he works only to gain his real goal. (SS-22)
I would emphasize that Realisation is not at all