EAGERNESS  |   EARNESTNESS  |   EGO  |   EGOISM  |   ELEMENTS  |   EMBLEM  |   ENTANGLEMENTS  |   ENTERPRISE  |   ENVIRONMENT  |   EQUILIBRIUM  |   ETIQUETTE  |   EXISTENCE  |   EXPANSION  |   EXPERIENCE  |   EXTRICATE  |   EYES AND GAZE  |  


EAGERNESS

None seems to bring forth the happy tidings of higher ascent by dint of self-effort. For most part I have myself to do every thing for them; to put them on the path; to inspire them with the grace; to clean their system; to push them along and fix them upon higher levels. What may all this be due to? It may be because of my excessive eagerness to see them all at the highest in the shortest possible time. Under the influence of this feeling I always feed them spiritually much beyond their capacity, even upto the limit of loss of appetite, with the result that further craving gets subsided for a time. But together with all that, the want of due interest and lack of earnestness on the part of the abhyasi cannot be denied. (SS-200,201)

EARNESTNESS

If it is foremost in your view, it can never be that you would shirk or neglect your duty in this respect. Some of the obstacles on the path are exclusively those which have been created by your own misdirected actions. But if you are sincerely attentive to your ideal these things are sure to melt away automatically. I may also be helpful to you in this respect provided you impel me to it by the force of your sincere earnestness. (SS-241, 242)
My experience reveals to me that in almost all the cases, with perhaps rare exceptions, I had to thrust into them everything required for their own spiritual growth; still every one seemed to be slipping down if my attention was withdrawn even for a while. This can be due to nothing but lack of earnestness. (SS-433)

EGO

Ego is said to have been abused by all the present and past writers. The ego gives you strength for all work. It points out to you that you have got the power to do a certain thing. But we identify ego with the body, instead of with the soul. It is the production of God, which you cannot annihilate. You should modify it.(PP-159)
The mind region, which lies next to the region of heart, is the sphere of Ego, when this has been crossed through, it brings one to the level where ego assumes a rarefied state. Further on, as one enters into the central region, ego transforms into identity. At early stages this ego is of a grosser type, but as one proceeds on through the successive rings in the region it goes on growing finer and finer till it assumes its absolute state, which might well be presumed to be almost an extinction of Ego. (SS-429,430)
There may have been elevated souls who might have gone beyond the sphere of Maya, but hardly one who could have shattered all the eleven coverings of Ego. Most of them could not have relieved themselves from even the grosset ones, not to speak of the finer and the finest. To be completely free from ego is however an impossibility, for there is necessity to keep up a nominal difference between God and man. As a matter of fact, that is the only veil that keeps man apart from God. This veil though cruder and denser at lower levels goes on growing finer and subtler as one advances through the regions, till finally it becomes almost nominal. This final stage may fairly be taken as the mark of completion where one may be taken to have merged into the Infinite or secured oneness with the Absolute. But such a one, though rare indeed, may perhaps come into existence in the course of ages, and that too only when Nature demands his presence on earth for the accomplishment of her work. My only purpose in writing this to you is to induce you to try for the attainment of that last point of Ego consciousness where the very existence is reduced to almost non-entity.(SS-432)

EGOISM

People are hunting after egoism and they become prey to it. It appears either in the solid body or in the form of its final state or onwards. This is an impediment in realising God. It starts from the region of heart and loses its density in solid form after the region is crossed. In other words subjectiveness abandons him and mineness (i.e., speaking of the body as mine) forsakes him after the heart region is crossed and he has entered the mind region of God. It is a fine state of egoism in this region, rather it is the refined form. But the defect is after all a defect. When it comes to the mind region where it resides, its force increases because you go with it and receive power from the motion appearing in the form of vibrations. Now if your goal is just what it really ought to be, and the will for attaining it is also strong and perfect, you begin to draw in power from the Central Region, which remodels it for further approach. When you proceed onwards i.e., into the Central Region, it appears in the form of Identity. It remains in force in that region till you leave your body. Thought is not there. You are in a way quite, naked, so the egoism also appears in the naked form, which ultimately becomes the Identity of the liberated souls. You may call it almost dead.(ERY-52)
The idea of egoism starts from the body when you do anything under this influence, you feel the solidity of things with the idea that you (body) are doing it. This is the lowest or the crudest form of egoism. In this stage the eye of a person is located on his body. He sees and feels the body to be the doer and does not go beyond it. He has no idea of anything else except the physical body. This is the condition of ordinary people of the world.(ERY-52,53)
When you proceed onwards you feel that something other than your body is the doer of things. This is the second stage of egoism. Here the vision of a person passes on from the physical body to some thing inward and finer. Different people feel differently according to their own thoughts and beliefs. Some people feel the soul doing all actions, the body acting like a machine or a tool in the hands of a workman. It is the workman who is really working tools are only for his help. Similarly the real agency which is working is the soul and not the body. Some feel that mind, God, Guru (Master) or whatever object they have adopted for their ideal, is really working and is the actual doer. Here the idea of the physical body as doing the action is forgotten. Go ahead and you will see that whatever is being done by you is not by the agency of either the body or something inward as epitomised above. Now you take the right course and feel that the work is being done automatically with no idea of the doer. Neither your body is the doer, nor the mind, nor you feel any other agency doing the work You only feel the work being done automatically, in whatever way it might be. In this state questions, how, by whom, or through what agency, do not even cross your mind. (ERY-53,54)
You go further ahead and no longer even feel the work being done. Rather you have no idea what-so-ever of the work being done either before or after the action has taken place, but only it goes on automatically as need demands. It can better be understood by the following example. A man is sleeping; mosquitoes or ants bite him during sleep or he feels some itching sensation; his hand automatically goes to that part of the body and he rubs or scratches it according to his need, but he remains in the sleeping state. Now he had no idea of the action either before, during or after it, and when he wakes up he does not even remember anything about it. When this condition is attained i.e., the sleeping state in the waking condition, and you go on with it, doing everything as circumstances demands, without any idea of the work or its doer, then the actions you do leave no impression whatsoever on you, and a little beyond, it is turned into identity.
These are the different stages of egoism which almost die out while entering the Central Region. The thing I call identity, or the identity of the liberated souls, remains even then. It disappears only in Mahapralaya when everything comes to an end. (ERY-54)
If we consider ourselves great, we put up a wall to that Greatness, where we have to arrive. We create a bondage, so to say, that becomes an obstruction on the path. What's the harm! When we assume greatness, we start considering others as low (insignificant). Now that path, which we have to trudge, also gets closed; and we are wholly lost to all intents and purposes. Somebody takes it on his mind that he excels someone else in some particular way: that assumes various forms; and we strengthen egoism for nothing, without getting anything in return. We blow our own trumpet in our own thoughts, and lose a lot in the process. (SDG-34)

ELEMENTS

The five elements of Pind Desh are Earth, Fire, Water, Air and Ether.
Agni, Vayu, etc., were given the impulse from that very place with which they were connected, and where there was the required effect of that thick current. In my humble opinion that view at first reached the elements in which there was the power of spirit. Therefore, you may observe that only such mantras were written in the beginning with which we may get those results which are essential to maintain and keep our life, which is also an essential thing. (SS-333)

EMBLEM

The Emblem represents a complete picture of the system followed in the Shri Ram Chandra Mission which was founded in the memory of and named after the great Divine Soul, Samartha Guru Mahatma Ram Chandraji Maharaj of Fatehgarh (U.P.). The system followed in the mission is known as Sahaj Marg or the Natural Path.
The Swastika mark near the bottom represents the point we start from. It is the sphere of forms, rituals and practices of various types we proceed with in our pursuit, by the path, denoted as Sahaj Marg, cut through mountains of difficulties and obstructions by Nature herself. We march on through different spheres of light and shade of varying grossness, far far above the sphere of the moon and the sun, growing finer and finer at every step till we attain the highest point of approach. The sphere of light created by the rising sun denotes the new spiritual era started by His Holiness, the Samartha Guru. It spreads all over the space, commanding the regions we start from and pass through during our march along Sahaj Marg.
Now what prevailed all over before creation came into being, may be expressed as darkness. Darkness means no light and vice-versa. What exists where there is no light? Darkness, we may call it. What may be found where every thing ends? Nothingness may be the only expression for that. But still the expressions 'Darkness' and 'Nothingness' contain a latent idea of something in existence, hence far away from the real sense. No light and no darkness may possibly fit into denote the thing referred to above, which is unchanging and eternal. Now such is the pure and absolute state from which our present existence has evolved. It may be denoted as the sphere of Eternal Peace which is shown in the topmost portion of the Emblem. There is neither Light nor Darkness. Below it, is the sphere known as Satpad, where truth is predominant and is consequently a region of light though in a very fine state. (DR-123, 124)

ENTANGLEMENTS

Freedom from eternal bondage is not possible so long as we are within entanglements. The natural yearning of soul is to be free from bondage. If there is one who does not like to free himself from the entanglements there is no solution for him.(DR-17)
If the ideal is firmly established in the mind, every unwanted thing will lose its charm and one would be relieved from its entanglements. (SS-432)
The Hindi word maan (self importance) when reversed becomes naam (name), and with it their physical form at once comes to view. Thus they remain attached only to the physical form thereby creating for themselves more and more of attachments and entanglements.(SS-69)
I do not therefore agree with those self-styled jnanis who induce people to consider father, mother, brother or son as their enemies. On my part I shall never be prone to follow that principle at any cost. Whatever may be their view, in my opinion they are but dragging people into entanglements by preaching to them what might finally be ruinous to their sacred cause. The practice, if taken up, would promote feelings of hatred and repulsion which are equally detrimental to our spiritual purpose. (SS-263)

ENTERPRISE

The Master does a lot for you even without your knowledge to inspire you with the true feelings required for your spiritual uplift. But then there must be a true response from your side too. You must promote within him the intensity of feeling which might compel him to push you on and on. That is as a matter of fact your part in the enterprise, and for that you have to develop intense love and devotion. (SS-74)
As a matter of fact whatever one wants of me in connection with his spiritual enterprise I feel inwardly induced to do my best for it, and impart to him what he desires. (SS-166 )

ENVIRONMENT

The rishis of yore used to recommend people to go into the forest or the hills, where the environments are natural. The place recommended was to be far from human habitation. If one goes to a high peak of a mountain, he will only find a sort of echo and not any thought (SDG-25)
Purity starts from being and impurities are the result of the wrong suggestions and improper utilization of the inner environment. When all these are combined, a narrowness of views is effected and this is one of the factors for creating a sort of confusion, sometimes automatically and sometimes forced by circumstances. When all these things are accumulated, they bring different colours. This affects the lower part of mind which gives direction to higher part of it. Now, your direction is not correct; so mind itself becomes thorny. We do not create congenial vibrations because we move contrary to Reality. (SDG-25)
EQUILIBRIUM
The inner disorder and disturbances can never be set right unless you react yourself to transmission. They must at least be suspended so as to introduce an atmosphere of peace and calmness. But unless they are suspended, the ways of living cannot be regulated and improved. So long as the proper regulation remains wanting there can be no equilibrium, hence no balance at all. Without it we can never stand by nature. (SS-67)

ETIQUETTE

"Do not complain of sorrow, because it is far from etiquette. Happiness cannot be had without undergoing sufferings (a poet). (IB-41)
It is also sheer folly to pray to the great Master for worldly gains except in most special cases. Of course, it is right to pray to the Master for that which is ordained. This comes under the rule of true etiquette and signifies our acceptance of Him as the Master, entrusting to Him our entire self. (IB-20 )
Whom does God love more? Him who has seen Him once and yet remains apart from Him! I wish to write a line or two on this. When did we part from God? When we took up the present form, the human body, leaving the Source. When we started from such a Big Source and have come down to the astral plane which is far below it, we took our abode in the cage of the elements. We should also maintain its remembrance so that we may remain within the sphere of devotion, and understand our present condition which is elemental. The place in which we now are is miles away from God with regard to Divine qualities. It means that the idea of God and man should be maintained even after Realisation. In short, do not throw away the human etiquette after Realisation. (SS-344)

EXISTENCE

Now in order to trace out the solution of the problem we must look back to the point where from our existence has started. Our existence in the present grossest form is neither sudden nor accidental but it is the result of a slow process of evolution. (DR-15)
At the time of creation everything began to assume a form of existence. Man also assumed his individual existence. The consciousness of individuality was the first covering in the composition of the man. Further additions continued one after the other. Egoism began to develop and ultimately assumed a grosser form.The working of mind, senses and faculties began to contribute their share towards grossness. Actions of the body and mind led to the formation of sanskars. Finally, now the man exists in the grossest form, consisting of the outer gross body and inner finer bodies and coverings. Now from this outer solid state of existence we march right towards the centre passing through finer states one after the other. From gross body we come to the mind - body and then to the causal body growing finer or more subtle at every step and proceed on further, dealing with other coverings. (DR-103)

EXPANSION

Every saint or yogi has his own expansion upto a limit, great or small. But when the seeker's thought is firmly fixed upon Divinity, Divine force thus enlivened in him brings about the greatest expansion. At lower levels the expansion is less. In our sanstha every abhyasi has his own limit of expansion which is in accordance with capacity developed by him. For establishing a direct connection with the Divine it is therefore absolutely essential for an abhyasi to connect himself with the greatest personality of the type in existence at the time. The attainment of a perfect being is, in other words, the attainment of God, and the scriptures too support this view. (SS-193,194)
By merging himself in his expansion, the abhyasi can acquire corresponding expansion for himself. (SS-193 )
The preliminary state of prayer may appear to be a superfluity in comparison with its final phase. This first state exists in every man who starts prayer but if the final point is in view it will influence the grosser thing too, and by and by he will attain a state where the main point alone will be before Him and he will have his stay on it. When this preliminary state is attained one must then try to get it expanded. Expanding does not mean swelling it up like a baloon but to develop it by introducing into it the real substance or power. When it develops to the extent that grossness begins to be converted into lightness almost upto the point of extinction, then he must understand that he has entered the sphere where only the faint ghost of the idea of the subtle existence of something remains. (IB-23 )
If we make our heart the target of Masterly force, we begin to expand inside, with the result that in the long run we find ourselves stretching throughout the Godly empire. I am speaking this about those who have so fixed themselves in the heart of the Central Region. What such a man can do by his will-force others cannot do by force of arms. The materialistic view may not accept it because the world is shorter before its advocates. (ERY-70 )

EXPERIENCE

I am glad that your desire to sit for meditation at the fixed time is growing stronger. This is no doubt an encouraging sign. But, dear brother, I do not expect you to neglect me, and if you make up your mind not to leave me, you will find me always beside you, and of that you will experience in due time. (SS-109)
My experience of spiritual life is almost mature. From your point of view it may be for me a piece of misfortune since I could not have the taste of many things of the world. I had become quite dumb, having laid myself down upon my Master's feet; but definitely from that time onwards all my miseries were over. My worldly life was altogether transformed and I began to view an ocean of bliss all round me. That was due to the kind grace of the Master and to my implicit faith in him. Under the influence of the Divine current flowing into me from His heart, I felt lost within myself. All this brought me closer and closer to Him, 'my all and everything'. You might question whether or not God was there in any way near about in my thought. To this I can only say that it was the only relation between Him and me, as it must necessarily be with every real abhyasi. The sastras too give out a similar view - "know thy Guru as Brahm". Swami Vivekananda also puts it thus, "When we speak of God as He is in His absolute perfection, we meet with miserable failure, as we are limited and bound by our present constitution to think God as man". It is indeed a childish view to say that it is blasphemy to regard man (Master in the physical form) as God. Really we start from dualism and automatically reach advaita. When we are lost in it, Reality dawns. This is, however, my anubhava or experience. ( SS-252,253 )
During meditation in our march towards Reality, we come across different spheres having different airs. Experiences are there. Of course, in the initial stages some may be imaginative but afterwards they are all divine. The divine experiences are the perceptions of the conditions relating to Divinity.(SDG-22,23)
Now it rests upon you to provide for the necessary material required for the erection of the temple. The material does not comprise of mere theoretical knowledge of certain truths and dogmas, but of practical personal experiences only. Acceptance of things by persuasion counts no way. The merits of a thing can be rightly judged only by direct experience. Hence it is only a life of practicality that is required for the solution of the problem of life. (SDG-116)
If we proceed methodically experiences are there and the transformation takes its root from the very first day. Of course, there are experiences in the beginning which are mixed up with imaginary ideas, but as we proceed on we come to that sort of experience in the end which requires no other experience. (SDG-122)
In fact, people assess good, bad, right, wrong generally on the basis of personal benefit (or loss). It may be asked as to what constitutes the standard of personal benefits finally after all! A hungry person considers food as personal benefit: but the scientist forgot his hunger in his fondness for his work it may be remarked here that intellectual benefit has precedence over physical benefit. There is yet another anecdote about this very scientist that his dog upturned the lamp on his table, and the labour of his about 20 last years of life got reduced to ashes in no time it is stated that the scientist just patted the dog and said only 'you do not know what great harm you have dealt to me'. It is also stated that Lord Christ, in this very strain, prayed for his killers: 'O God, pardon them for they do not know what great sin they have committed'. Here even intellectual and emotional benefit also weighted lighter as compared to spiritual benefit. We can proceed on and on like this to realise that on emergence of higher form of experience, the experience of lower category loses its weight (value) and one who lacks acquaintance with (comprehension of) higher and finer form of experience has only to say that he had no experience. (SDG-141,142)

EXTRICATE

What they really expect is that I should exercise my power or will to extricate them from out of their worries and troubles and set them on the path. Then alone will they be prepared to follow and practice. (SS-168,169)
When we remain held up by our own resourcefulness applied for our advancement. When it is so, the idea of freedom does not even crop up in the mind. That is really a sad tale of our own. Such persons ever remain a prey to their own thoughts which go on adding veil after veil to their thinking and practising. They have, so to say, fastened themselves so rigidly into their own ways that they would never listen to the ways suggested to them for extricating themselves from the meshes. (SS-38)

EYES AND GAZE

Disciples are numerous and guides are very rare. These days even disciples are found to be very sparing. This is a boon of the saints of the order that distinction cannot be made between the disciples and our associates, otherwise it is very difficult to be a disciple. Whenever the associates get the effect of companionship or feel the gaze they, for a while, are awakened and again slip away when the fire becomes dim and stop attending the satsangh. Their personal attachment and emotion is in name only. (PP-203)