I AND THOU  |   IDENTITY  |   INESS  |   IDEO-MOTOR ACTION  |   IDOLATRY  |   IDOL WORSHIP  |   IGNORANCE  |   ILLUMINE  |   IMITATE  |   IMPEDIMENTS  |   IMPRESSIONS  |   IMPULSE  |   INCARNATION  |   INDEBTED  |   INDISPENSABLE  |   INDIVIDUALITY  |   INDUCEMENT  |   INERTIA  |   INFINITE  |   INFINITY  |   INFLUENCE  |   INITIATION  |   INTRICACIES  |   INNER POWERS  |   INNER STATE  |   INNER VOICE  |   INNOVATION  |   INSENSIBILITY  |   INSPIRATION  |   INSTINCT  |   INSTRUMENT  |   INTELLECT / INTELLECTUAL  |   INTEREST  |   INTER-COMMUNE  |   INTUITION  |   INTUTITIVE CAPACITY  |   IRONY OF FATE  |   INVERTENDO  |  


I AND THOU

'When I was there thou wert not; now thou art there I am not. The love-lane is very narrow and cannot contain two (I and Thou)' Such is the path of love. It is also an answer to the question regarding the relative position of Guru and God. That means we have to ignore either of the two. For this Swamy Vivekananda reminds us saying. "Know thy Guru as Brahman". That is the only solution. (SS-240)

IDENTITY

As regards 'Identity' I may say that it can better be presumed to be something like a fine idea which subsequently develops into thought. It is very difficult to convey its exact sense. One may however take it to mean that which brings into our cognizance the Consciousness of the Origin; or as a slightly grosser form of the original consciousness; or, in other words, as Reality garbed in a somewhat grosser covering. The grosser form strikes in our heart an idea that there must be something beyond which serves as a cause to bring it into being. One might thereby be led to the conclusion that that too, in its turn, must have a cause of its own. The sequence of cause and effect may thus continue till one might come up to the point where the sequence too gets out of our Consciousness. Logically one might as well say that even this must have a cause. But then it is all beyond human comprehension. Suffice it to say that at its finest level it is denoted as Identity. Every embodied soul must have an identity which, at higher levels, is finer and subtler. The subtler the identity, the more powerful shall the person be in life. Identity remains in existence till the time of Maha Pralaya when it loses its individuality or identity and merges into one common identity which later serves as the cause of the next creation. Thus it is the individuality that ends and not the Identity. It is so because of the dormant action at the Root or the Centre where the difference between 'being' and 'non being' is but nominal.(SS-309,310)
When the condition of mergence, after having crossed its limits, assumes the form of identity, then whatever thoughts come, arise from the heart alone. (SS-386)

INESS

While referring to this path to the Ultimate, saints have said 'beyond and beyond'. When we speak thus, it sounds very well. But when we try to do it, things become a bit difficult, for due preparation is not there. 'I' consciousness remains far and near, and it disappears also, if we do our abhyas devotedly. There is a common error almost everywhere, that they think 'I' as an enemy. That is a negative attachment, which makes it hard and impossible. When we think of 'I', it becomes stronger by our own thought force, brought about by concentration. Try to forget the 'I', it will help a good deal. Once Divinity dawns, the negative attitude to life goes far away. The demolition of the past is a chapter in Sahaj Marg. (SDG-134)

IDEO-MOTOR ACTION

Arrive at the reality by weighing me in the balance of your heart. You have taken into your heart my views expressed in the letters. Shall it not be regrettable then to ignore the writer thereof? No sooner do you form a will than the action thereof starts automatically (Ideo-motor reaction). Do pray and try to get drowned in it, to the extent that the begging bowl alone remains in the hand while the begging also is lost in unawareness. If you create such a condition your prayer shall never go unheeded. Practise sobbing and weeping in love which, if it is not real, may be taken up artificially. Do this and see the result. (SS-77)

IDOLATRY

If a man is a slave of his habits he is also an idolater. I go on further to say that if we suppose anything and it does not exist, that is also idolatry. If a man loves his family, children and so on, he is also an idolater. Any attachment towards material things is idolatry. How can it be abolished altogether? It is possible only when the thought does not take any such impressions. If it comes, it is thrown back automatically. But such is the case after a long reach. We should avoid the worship of concrete things so that we may rise above and catch it. There are men who, even if any practical hint for realisation be given, will not leave idolatry of the rocky type. There are a few examples of abhyasis with me to whom I showed practically, but momentarily, the state of Realisation. They felt it and appreciated it very much, but they are not prepared to leave their idols, because they have become habituated to it. And their wisdom has become quite blunt. They have already lost discriminatory power, and that is the cause of our downfall. When the power of discrimination goes away, fear sets in. They will not leave idolatry because their fore-fathers have been doing it all along. This is one thing. Another is this; they think if they leave it, some calamity will befall them. This is our tragic story.(SS-267,268)

IDOL WORSHIP

They only play the part of a labourer, so to say, and at the close they get their day's wages for the physical labour done. The solid material form of God entertained by them in the mind and worshipped with faith and devotion leads to internal grossness and if the practice continues for a long time they become more and more solid, barring their approach to Reality. The result in such cases is evident to almost every eye.(DR-7)
In course of time after constant practice they become so firmly rooted to it that they cannot even think of getting away from it at any stage. They remain at a standstill. They do not want to get rid of the ideas they have already imbibed. Further they apply their power or thought and make them stronger and more solid. (DR-9)
It is, however, beyond doubt that the process was introduced only for the people of the lowest standard with little brain who could not otherwise devote themselves to the Lord in any way. It is but certain that the practice, if tenaciously followed to the last, defeats its very purpose and does not provide any spiritual advantage. Saint Kabir has nicely expressed the idea in the following lines: -
"If by worshipping stone one can reach God I shall be ready to worship a mountain. But for this purpose the grinding-stone which grinds the corn to feed the world may be better."
There are a few examples of abhyasis with me to whom I showed practically, but momentarily, the state of Realisation. They felt it and appreciated it very much, but they are not prepared to leave their idols, because they have become habituated to it. And their wisdom has become quite blunt. They have already lost discriminatory power, and that is the cause of our downfall. When the power of discrimination goes away, fear sets in. They will not leave idolatry because their fore-fathers have been doing it all along. This is one thing. Another is this; they think if they leave it, some calamity will befall them. This is our tragic story.(SS-267,268)
The wise men of the times, to start with, had to prescribe those modes of worship that may, ultimately, take them to Yoga - the sure shot of Realisation. But according to the laws of nature devolution follows evolution and vice-versa. Their minds did not travel further to the real side with the result that the images became personified God. The way of worship is forgotten - the outcome of which we see even this day. (SDG-95)
Gross type of worships of idols in the solid material shapes and rigid adherence to forms, symbols and rituals do not actuate real faith. It is pure and simple materialism which promotes prejudice, and not the true faith in the heart of those who pursue it. They believe blindly in what they are induced to, without applying their reason or judgement and are not in the least inclined even to consider any other course. They have, in fact, no faith in reality but only faith in forms and symbols which may rightly be termed as prejudice. It means that their vision has become limited and they do not want to rise high to seek Reality. Their fate is sealed and they remain in the same confined sphere forever. In fact, what keeps us down, checking us from rising higher cannot be termed as faith. (DR-79,80)
Similar is the case with the worship of God who is represented as physically similar to man, with the only difference that he is a superior being and has a bigger sphere in proportion to his bigness. But not taking up that topic at present, I confine myself to the subject proper. (SS-402)

IGNORANCE

At the higher levels of approach the sense of feeling also ends. Differentiation is almost lost, and 'ignorance develops without any awareness of it. (SS-400) If I had proceeded along the path of realisation through books, I would never have come up to that level of ignorance which is the basic property of the Divine. It is only the practical life that is worth having. (WU-31)
We have to arrive finally at a state, where it can rightly be presumed that God does not move till moved by the devotee. When we enter this ultimate state, we are in a state of oneness. Ignorance,in its refined state, will lead us on to the final state.(SS-455)
But since I am not very learned, I may possibly be misunderstanding the real meaning of 'Education'. It was in the state of ignorance that I was born, and I am more so now because when I opened the book of my heart for the purpose of study, I found in it only one word, 'Ignorance'(SS-349)
Please See Avidya Also.

ILLUMINE

They draw the oil from the fatty substance, that is, from those who are swelled with the material knowledge. But they never try to meet a real unassuming spiritualist to derive from his phosphorescent matter, which might illumine the particles of their being, however soiled they may be. The difficulty then becomes greater in the struggle. (SS-86)

IMITATE

During my great Master's lifetime devotees clustered round him like moths round a flame. It was so because the candle was alight. They went on making progress on the path, but after him the situation changed. There were then few amongst them who could burn themselves with their own internal fire over the flame that had gone out. This was possible only to one who had absorbed into himself sufficient light to keep himself aglow with, and to consume his very being in it. Such a one is for all to imitate, so that they may not remain lacking in that inner heat to consume themselves with afterwards. (SS-122)
It is said that a true disciple must try to imitate his Master. But at the same time they say that a disciple must follow what his Master commands him to do, and not what he actually does himself. The question arises, how are the two directives to be reconciled? A real Master is known to be the possessor of super-normal virtues, related with his outer self as well as with his inner self. If the abhyasi imitates those virtues he himself gets transformed accordingly. It is in this respect that the abhyasi is advised to imitate the Master. The second directive is also quite to the point. It directs the abhyasi to follow the Master's commands and not his actions. It is but definite that the Master's command will always be in the best interest of the abhyasi and so it is but proper to follow it without question. Now the latter part of it seems to be a bit confusing though in fact it is not so. In certain exceptional cases the Master has to take up work for which he might have to go against common rules of discipline. For example I was once commanded to go through a lane inhabited by prostitutes. I had to pass through the lane looking with attention upon almost every house. Now if any one had witnessed me in that position, what a bad opinion he would have formed of me? There were several other occasions of the kind and it is often the case with others too. But that does not mean that any of them could have thereby fallen into degradation. I wish to see you all going by the path which is free from pollution and defilement, whereas my path, as luck would have it, lies through dirt and filth, where one would easily develop nausea had there not been the supreme Divine force to protect him all through. Such is my world, where I am to be, so sadly lacking in peace, though on the other hand I wish you all to abide in peace. This is in short what I have in store for myself - going about with a rent-up heart, looking only at filthy drains and ditches. I am so much engrossed in this state that it is hard for me to get out. In other words, it has become the primary object of my life. My Master, once commenting upon my condition had remarked that the higher a man goes, the greater shall be the lowness in his view. But after all this is the greatest boon, rarely bestowed upon man even in the course of ages. (SS-205,206)

IMPEDIMENTS

All that we have to do is to keep it clear and free from thorns and shrubs which might be impediments in our way. Earnestness of purpose and intensity of Devotion help to keep the path clear. When the path is clear, the heart pushes one forward on it. The impediments comprise chiefly of the conflicting ideas which keep on haunting the mind. A temporary lull created by the effect of meditation means a step onwards. As one proceeds on with it one will experience that the conflicting ideas begin to disappear. When that attains a state of permanency, the thought of closeness with God gets into prominence. (SS-141)

IMPRESSIONS

As a rule nature wants to keep every thing pure and crystal clear just as it had originally come down in the beginning. Even the slightest coating veils its lustre. This in itself being a power assumes a kind of life, which we relate with our own karmas (actions). It is because we pose ourselves as the doers. This very thought forces its impressions. When such thoughts get accumulated they form numerous coils. The heat of thought contained in it promotes the growth of activity, which sets up a sort of boiling action in it. According to the law of Nature everything tends to go back to its source. Since owing to the continuous contact of heat its heaviness grows unendurable it becomes necessary for it to return to the Origin in order to relieve itself of the weight. Things coming out from even smaller things get expanded when they find sufficient scope for it. The expansion is full with force according to the volume it covers, because the things which have sprung up naturally possess power. When this is the case it now turns another phase and begins to cover all the available space, affecting even the layers reserved for Bhogam. This leads to the commencement of sufferings. (IB-47,48)
It is impossible that these things may not make an impression upon the brain at some time. Whatever gets into the mine of salt becomes itself salt. You will come across the intellectual class in some parts of our country. They love their own sentiments. (SS-272)

IMPULSE

If the impulse is coming through the medium of a highly elevated soul, it will be real in the strictest sense of the word, because every particle of his being having merged in the final condition, must have attained the absolute state. (SS-394)
Such impulse is to be sought only from one of our fellow beings of the highest calibre, who may be within our approach to be ready to solve our difficulties at any time. (DR-66)

INCARNATION

Please see AVATARA

INDEBTED

Whom should I therefore be indebted to, to God or to my Master? To me the answer is quite clear, and I owe every thing to my Master alone. How is this debt to be paid off? The only recourse open to me is to serve you all as best as I can. I sincerely wish you all complete emancipation. (SS-182)
I am greatly indebted to my gracious Master who has so kindly put me on to swimming through the Infinite, which otherwise could have been possible only after death. And He is still pushing me on further through it. Not only this, he also bestows upon me all that he acquired himself during the course of his swimming through the Infinite ocean, for in every case the ascent continues infinitely. (SS-200)

INDISPENSABLE

As for the highest human approach, I may say that if by God's Grace one gets into the Central region after crossing all the rings of splendour, the very atoms of the body begin to turn into energy and then further, on to its Ultimate. It cannot however be achieved by mere abhyas and selfeffort. At higher levels the conditions are such that even if one ascends a little by selfeffort, he quickly slips down because of the strong push from above. So, for our entry into higher regions, the Master's help is indispensable. (SDG-11)
For the practical aspect of Sadhana too, it is essential for every one to take up the practical course of spiritual training for which we have to seek proper guidance. (WU-63)

INDIVIDUALITY

When mind separates itself from Godly mind it begins to call itself as individual one. Why do we feel it seperated? It is because the functions of the big mind on it cease to exist on account of our doings and going on the wrong path. It gets saturated with these things so much that we feel nothing of reality but only the impressions which these things have already made. The impressions grow so powerful that they begin to over-rule our senses. The surroundings, no doubt, leave impressions on it. Now when we give place to that important idea - the pious one, on the mind of ours, the impressions we have made begin to lose their density, and in course of time we are free from these things. The effect of what is prevailing is that the Big Mind is felt as well. If you go on practicing you will feel the same thing in your individual mind as there is above it. When you feel these things permanently in your individual mind, think that you have lost its individuality. (ERY-25)

INDUCEMENT

I am perfectly sure that you are a true gentleman. So if anyone requests you to do something for him, and if by doing that there is no loss to you as well, I think you will certainly agree to it. It is also a part of human duty. Hence I request you for it and I hope you will accept my request which shall be of advantage to me and of no loss to you. You do not do puja and I too do not, in the sense in which I ask you to do. Hence both of us are at par in this respect and equal sinners as well. You say that you must feel something to induce you to do puja. But since I too do not do any puja, I request you for my sake, to think continuously for about half an hour that I am meditating upon God in the prescribed manner. Dear brother, can't you take up this little service for my sake? I do hope that you will definitely oblige me by accepting my request. Your peevish temperament which you complain of, is due to the effect of ripples rising in your heart. When the water becomes calm these things melt away.
Apnee maujoan main dilay jaar jaraa doob ke dek thoo hee thoo hogaa na dariya na kinaara hogaa.
O, though weeping heart! Dive deep into your own waves and behold that thou alone shalt then be there. Neither the river nor the banks will be there.(SS-178,179)

INERTIA

At a higher stage of advancement regular routine abhyas becomes almost impossible. In that stage if the aspirant keeps alive his link with God, his abhyas goes on automatically and unconsciously without any conscious effort on his part. This is the case with almost every abhyasi in our sanstha, provided he is going on with faith and confidence. When advanced merging is secured, guidance comes to him by itself. The state of inertia (in which one feels himself like a dead man) is a spiritual stage which may be taken as the beginning of spirituality in the true sense, though people take it wrongly as the end of it. I wish every one to aspire for and be blessed with it. (SS-426)

INFINITE

After crossing the seven rings of light, one enters upon the vast limitless expanse, the Infinite, and starts swimming in it. (SS-431)
Now here is the end of all our activities and we have now entered the Godly region in pure form. Our goal is achieved and we are admitted into it. Self is realised. We are above actual consciousness which abides in the region of the Heart and its potentiality which is rooted in the mind region. We are now free from endless circle of rebirth.(ERY-49,50)
How nice would it have been if, instead of witnessing all and everything, one might have witnessed only that by seeing which everything would have come to his view by itself. I was not interested in the scenery of the place (Uttar Kashi) which offered me no charm since I have already witnessed the dreary waste of the Infinite, which to me is the very essence of the blooming greenary, and to which I have been accustomed. It serves me as a soothing balm to my heart's wounds. These happy wounds may, however, be only for those who are afflicted with the pricking pangs of love.(SS-388)
We have brought with us the very essence of Infinity and we should try to keep close to it, in order to give freedom to our thought for absorption in the Infinite. If we neglect it we remain bound to activity of thought, and not to the Reality at the root which is limitless.(SS-133,134).

INFINITY

Our next step will be that we may begin to absorb ourselves in Infinity as the idea of finiteness will be washed away. Now the door is opened and we have come to the path. When finiteness is, dissipated from the mind, the way lies clear. We proceed in the Infinite and to the Infinite with the result that even the idea of Infinity cannot pop up. Now the Reality dawns. Further on, when we have jumped into the Reality the play ends and the scene begins. But this is not the end. Go on and on. Not only this, not only this - Neti Neti. (SDG- 96)

INFLUENCE

We have no faith in the oneness of God. We are partly influenced by environment and partly spoiled by association. The Western culture also made an impact to a certain extent. Thus when it had already deteriorated, wrong spiritual training completed our fall, with the result that we were separated thousands of miles from spirituality (SS-276)

INITIATION

The practice of 'initiating' a disciple (though really based on a sound principle) has been much abused by most of the modern professionals, who do not understand its real significance. Their only function as a Guru is to breathe a few mystical words into the ears of the disciple at the time of 'initiation' and tell him to follow certain ceremonial practices by way of worship. Their duty to the disciple ends with it and nothing remains for them to do for the betterment of the disciple except to give him their Darshan every year and get their annual tribute from him. Really a disciple should formally be initiated only when true faith exists in him and Divine love takes prime root in his heart. Initiation signifies that the disciple's link has been connected with the Supreme Power. In that case spiritual force begins to flow to the disciple automatically according to the absorbing capacity he develops in himself. It depends much upon the power and capability of the Master to establish a sound connection for which high calibre is needed. A sound connection once established shall continue as long as the disciple does not secure liberation which in such cases is not a far off matter to be attained after numerous lives. In fact, if a disciple is initiated in the right sense as mentioned above by a Guru of high calibre the question of breaking off from him can never arise. But for the professional Gurus who perform mock initiations to serve their purpose, it is a matter of constant anxiety.(DR-48,49)
It is true that initiation is an essential thing and there is no go without this. This is necessarily helpful in attaining really high approaches. It is a different thing if anybody creates in himself the conditions of high approaches. Even then he remains deprived of the Great Gift. The person who does initiation becomes as compelled after the initiation as the father to his son. However naughty the son may be, still the father claims him as his own son and his parentage remain the same. Yes! In spirituality some such thing is also produced in special cases where the teacher can cut off of his spiritual descendents. But this is done in very exceptional cases, and only the Guru can decide about it. The principle of initiation is that initiation can be done only when the faith of the aspirant is matured, and when he is going deep enough in love.(SS-208)
Some people think that initiation alone is enough to solve their problem of life. If they are able somehow or other to secure initiation with a Guru, they do not stand in need of any further effort or practice. They think that a push by the Guru will in the end extricate them from the entanglements of sanskaras and maya and lead them on to liberation. The notion though literally true, may not be very encouraging unless you completely surrender to him and the master too is of a specially high calibre.(DR-74)

INTRICACIES

How simple it looks when we say that we have to restore our balance. It is of course a very simple thing, but it becomes very difficult to achieve, because with the unbalanced state we have created intricacies. (SS-86)

INNER POWERS

None can perhaps have a true estimate of the Man's inner powers though I have hinted everything in a very guarded manner. If one having progressed upto that extent wants to effect any remarkable change in Nature, the method would be quite simple and unfailing, for hardly would there be anything too far from him. The method would be, to join his own thought to the real state in such a way that there be no words in it but only a suggestion to express his purpose. The same thing will then set to work for the accomplishment of the task and that would be the Divine command as well. But this will happen only when as stated above, the contact with the Bhuma is so established that the thing existing in the heart may be resounding there just like the other end of the wire which begins to vibrate by the effect of touch at one end. When a devotee attains this stage he no longer remains a supplicant in the strict sense, though his humble supplications persist still as duly they must. Really it is only on account of his gentleness of character that the relation which has brought him up to it is maintained all through. In accordance with it he receives commands for the work required for the world. His own position in this respect is practically nil. He is in a way only a part of the 'Bhuma. This condition does not fall to anyone's lot except on rare occasions when Nature wants over-hauling of the world or the Universe. There can never be two personalities of this category at the same time in the world. There shall be one and only one such personality in all the universe at a time and that too only when Nature is in need of it. (PG-177,179)

INNER STATE

People often say that they do not feel anything in respect of their inner state. But when I ask them whether they ever tried for it or not, they only reply that they did not, since they are incapable of it. I do not agree with them. I believe everyone has this capacity, because intelligence is sure to develop as one proceeds on with his abhyas. The fact is that they apply their developed understanding to other things but not to this one. Usually, it is diverted towards worldly things rather than towards the Divine, with the result that they go on getting more firmly attached to the world. As a matter of fact, they do not want to make any sacrifice, nor have they any real craving for Reality. All that they pose to be doing is merely for the sake of recreation or perhaps for satisfying their curiosity. Even under these circumstances I feel it obligatory upon myself to help them as far as possible. (SS-423,424)

INNER VOICE

The practice of seeking inspiration or guidance from gods and demi-gods or from some departed soul treating it as Guru or Master is in most cases very dangerous. Similar is the case with those also who seek guidance from their inner voice, as they call it.
I have come across people who lay great stress upon their inner voice which they think to be the real guide in all controversial matters arising in the mind. We have concrete examples of people relying on their so-called inner voice who are found to have been misled in the spiritual field. Really what they think to be their voice or an impulse from the departed soul is only the play of their indisciplined mind. This undesirable practice, if followed for some time, makes the mind so much unduly powerful and over-active that it begins to question and answer by itself. This the people often misunderstand as a stage of yogic attainment where one acquires the power to intercommune with departed souls. They are really far away from it. The inner voice or the voice of the real Self is no doubt never misleading, but how many there are who are advanced enough to catch it. To most of those who profess to follow the inner voice it is quite inaudible. They are merely befooled by the wonder-working tendencies of the mind which can create anything and everything by itself. It can even present fearful ghosts to their view or make them hear strange voices in trees and stones. This is all due to the activities of the mind in its indisciplined and polluted state. Unless the coverings of Mal, Vikshep and Avaran are removed and the mind is brought to a state of perfect poise and moderation, inspiration or guidance from the inner voice is meaningless. Most of those who pose to follow the inner voice or seek guidance from a departed soul are really following the dictates of their own unregulated and indisciplined mind. It is mere hallucination. If we develop this vicious habit we are lost for ever.
The inner voice is in fact the voice of mind in its perfectly pure state. Unless the mind is cleared of all pollutions and defilements and is brought to a state of perfect peace and moderation, it can never reflect the inner voice. In fact, for one whose mind is perfectly pure, it is his inner voice alone that always speaks and the impulse from highly developed liberated souls continue to flow to him continuously. The practice is thus evidently, very dangerous and in most cases leads to disastrous results.( DR-66,67,68,69)

INNOVATION

One's entry into the Central Region and his swimming in it during his life time has so far been known to be an impossibility and none could have even dreamt of doing it while in the physical body. It is, however the greatest innovation of my great Master, Samarth Guru Mahatma Ram Chandraji of Fatehgarh who was the first personality to have secured his approach upto the highest point while maintaining his physical existence in the world, and thereby made its achievement possible and practicable to others.(SS-430,431)
Even an abhyasi does not himself undergo the usual routine abhyas he can be made to cross stages upto the final limits of perfection by the transmitted power of the Master if only he cooperates with him in the true sense. But commonly if the condition is brought into full swing all at once there is the danger of his nerves and muscles being shattered. Under Sahaj Marg system this process has been made quite safe involving no physical risk to the Abhyasi, and this is one of the greatest innovation of our great Master. This process is applied to the Abhyasi in a very gentle way, so that the condition transmitted to him comes to his conscious knowledge after sometime when its unfoldment begins to come into effect. In that case his apparent condition seems to be some what different from that of one who has attained it by regular stages, but in both cases the abhyasi shall definitely be free from birth and death. (SS-421)

INSENSIBILITY

Please See CONCENTRATION

INSPIRATION

Now whether inspiration comes from the Divine store-Bhandar, or the Base or from any other level, seems to be a vague question. If in reply I, in my turn, ask you from which layer you draw air for your breathing, you will not be able to answer it precisely. In fact a complete answer to this question may cover the whole philosophy of Sahaj Marg. (SS-392,393)
Drawing of inspiration, whether from the Base or from any other level, depends upon the personal capacity of the aspirant which can truly be judged only through practical observation. Perhaps the Vedas might offer some clue to it. But the numerous commentaries and interpretations put forth by men of learning have complicated things so hopelessly that it becomes very difficult to arrive at any definite conclusion. Consequently the final solution remains to be discovered. As a matter of fact it is only the life of practical effort that is required for a successful solution of the problem. Unfortunately people go on suggesting solutions without being able to achieve any. Perhaps nothing can be a greater absurdity than this.
But that does not mean that since the same particles exist in a stone, the idol made of stone can also be effective in the same way. The fact is that one who has attained a close synonymity with the atom can alone be capable of drawing inspiration from a particle. (SS-393, 394)
But as it is extremely difficult for a man of ordinary talents to draw inspiration from God direct, we seek the help of one of our fellow beings who has established his connection with the Almighty. (SS-92,93)
Intense devotion admits of no discrimination. A little beyond the level there is the point from where Divine inspirations descend into the human heart. Few of the Rishis of old could have access upto it, not to speak of regions further beyond. That is in fact the actual process that led God to come into being. (SS-433)

INSTINCT

Though limitations are broken by the Master still the sense of humanity is not lost and the instinct remains throughout, because if the instinct is absorbed, the man will leave the body at once. So in that state he looks both upward and downwards as the situation demands. It is, therefore, necessary to have an unlimited view in order to attain the Unlimited and the method for its attainment must also be the right one. (SS-413, 414)

INSTRUMENT

Man is Nature's instrument. He possesses immense power, and has also the implements required for the utilisation of that power. That wonderful implement is the mind, and it is exclusively the possession of man. Even gods who are thought to be the objects of worship do not have mind. The animals however are said to be possessing mind, but it is of a different nature. It is, so to say, in an inert state in comparison with man's mind which is full of life and activity. The mind owes its origin to the first 'stir' which came into effect by the will of God to bring the creation into existence. Such being the true nature of the human mind, it is highly discreditable on the part of these pseudo mahatmas to rail against it in the bitterest terms, proclaiming it as the worst enemy of man. They do not take in to consideration its real value and merit.
In fact, it is the only instrument for bringing things into action. It is the same Divine force which descended down in the form of Kshobh. It is the same power, in a miniature form, which has now brought into existence the tiny creation of man. It is the same power which is in action at the root of everything. Now, whose power is it? Is it of God, or of man? The answer is simple. It is definitely of man because God possesses no mind. If He had it, He would also have been subject to the effect of sanskaras. It must therefore be the human mind that works at the root. Now, about man's mind we hear a good deal about its evils, but all that may be with reference to its present state of degeneration. Really, we have spoiled the mind so much that its true nature seems to be almost lost, and it has therefore become a source of constant trouble to us. As such, instead of helping the proper working of Nature's machinery it serves only as an obstruction or impediment. Thus we arrive at the conclusion that mind, which is generally thought to be the cause of all evil, is also the only cure for it if handled properly. (SS-320,321)
God has no mind and requires human mind for connecting with Reality as it has evolved. In this connection I may add that if God (Brahm) be supposed as possessing a mind, then the function of the mind must also be there. Then He too must be subject to the effect of His own actions. But He is universally accepted to be free from all such effects. That means the functioning of mind is not there. This finally amounts to non-existence of mind. I think this complexity of thought arises only because of the numerous conceptions of God. But when speaking of God in this conception I mean God as Brahm, in His absolute state, beyond everything, beyond even power, activity or Consciousness, not to speak of the mind. Now the human mind through which it works, having been completely negativated, has no individual functioning of its own, and all that comes into action through its medium is Divine. Hence it serves as an instrument of God. (SS-47,48)

INTELLECT / INTELLECTUAL

Those who are a bit advanced ask a few stock questions and the same are repeated before each and every saint to show purely their ability in asking questions. One of the questions they generally ask is: why has God created the world in which there are so many miseries and troubles? At that time if they look to themselves, they would probably find an answer for themselves. This question was put to me also a number of times. Sometimes I answered with divine dynamism and sometimes in other ways. (SDG- 21,22)
The present question before the world is how to lead a happy life. But the difficulty comes when we move forward backing towards the Sun. The intellectuality works in its own narrow sphere. We should always take the broader view of things and widen it so that it may be able to cross its own boundary. When the boundary is crossed, you open yourself to be embraced to Reality. (SDG-124)

INTEREST

I am not sure whether all those associated with me have craving for realisation or not. If they have, these things (love and devotion) must have developed in them automatically. There must be in their heart an interest for that, and the interest develops only when one feels firmly attached to the goal. (SS-152)
A little inclination towards the attainment of the Reality, will start weaving the future. (SDG-26)

INTER-COMMUNE

You say that you want to inter-commune with the Special Personality in existence today. Well, I have already given you the method. Sit in meditation for sometime praying sincerely to God for it. The physical form of the personality may come to your view. If you want to see him with your physical eyes it can also be possible if you are keenly eager to trace Him out. But intercommuning with Him can be possible only after sufficient advancement. For an answer to your question as to where you should seek for Him,I would only say , just above yourself! Or else seek Him at the highest level upto which the stream of your thought can flow. In a fit of emotion you might as well say 'Please show Him to me'. What I have to say to it is that my thought is, and has ever been, inclined towards it, and I am trying to make the manifestation of the Personality, with all its effects, possible to you.(SS-124,125)

INTUITION

It is impossible to reach Reality through the medium of reason. Reality is after all an intuitional (Wajdani) thing. This is quite true and the Sufis (Muslim Mystics) mostly consider the Wajdani (intuitional) condition to be the real condition. But our thinkers have gone still further than this. Wajdani is, nevertheless, connected with matter and the I-ness" is hidden in it. The condition which lies after this can indeed be called the Real condition. Reason cannot reach there. When individuality goes away from the individual mind, the mind alone remains which is one only and it can then be called the Godly mind. Just that alone brings to view the real condition of the Self . The reach of reason is to the extent to which you view the other thing with import. (SS-362, 363)
Generally the philosophers have attempted to reach the innermost core of things through reason, and not through vision. Reason, in its popular sense, may be faulty and may fail us, but if a thing is seen through the intuitional insight without the unnecessary medium of reason it will be visible in its original form without error or defect. Things have undergone such a change that it is very difficult to describe them at their particular steps. The world is in existence from time immemorial, and the correct date is not to be traced out although certain persons have attempted to fix down the Srishti era. Rotations and revolutions are going on; their actions are multiplying. We must always attempt to find out things after rising above everything. That is the key point for the philosophers to note in order to reach the accuracy of things. Generally the philosophers have attempted things before actually going into the life of practice, as is commonly the case with the western philosophers. I may say that it is not certain that a philosopher, being a philosopher, cannot be corrupt or degraded. But there is no possibility of corruption or degradation if he has studied things by leading a practical life. Sages in India, generally, have attempted philosophy by first going into the life of practicality, never mind if they have not improved to the level depicted in it or required by the philosophy. They have attempted to open up the secrets of the existing things as far as they could do at their level of advancement. The outcome is the six schools of philosophy in their different hues and colours. We should always attempt the expression of things only when our practice or abhyas is over. In short we should try to understand things when the knots begin to open by themselves, (ERY-19, 20, 21)
Our ancients, when they peeped into it, went direct to find the ultimate cause of the world, the relation between man and God, and static and dynamic values of things representing Nature. (SDG- 47)

INTUTITIVE CAPACITY

Please See ANUBHAVA SAKTHI.

IRONY OF FATE
The soul, is longing to feel its characteristic which has gone out of sight, and this insignificant being is seeking fellow pilgrims to march on the path of freedom. My longing to get fellow travellers is only for the sake of rendering service to help their safe arrival at the Destination. The idea may look foreign to you at first sight, but if you pause a little to consider the problem (the Destination) you will surely come to the conclusion that you are sailing towards your own Home, wherefrom you have been snatched away by the irony of Fate. (SDG-98)

INVERTENDO

Sandhya has been fixed only at the times of Sattva and Tamas and not at the time of Rajas as per the principle of invertendo. Both the terminals are taken into account viz., the beginning and the end. The beginning is Sat and the end is Tam. Inverting them we get the reverse. The beginning becomes the end and vice versa. The middle in both cases remains the same or in other words a hypothetical line which connects the two ends. (IB-4)