NAKEDNESS  |   NATURE  |   NATURES MACHINERY  |   NATURE'S PRODIGY  |   NAUGHT  |   NAVEL POINT  |   NEARNESS  |   NECTAR  |   NEGATION  |   NEGLIGENCE  |   NERVOUSNESS  |   NIRVIKALPA SAMADHI  |   NISHKAMA KARMA  |   NISHKAM UPASANA  |   NON-BEING  |   NON-ENTITY  |   NOTHINGNESS  |   NOTIONS  |   NUCLEAR METHOD  |  


NAKEDNESS

I have had so far numerous coverings one after the other. But the present one which I now have, if observed minutely, will be found to be only a covering of nakedness, which is the last, and which when cast off shall not be replaced by another. I wish you all to be clad in the same covering of nakedness. But that is not possible so long as one remains entangled within the charms and attractions of this outer covering, the physical body. (SS-240, 241)

NATURE

The powers of creation and destruction are both present in Nature. Wherever the power of creation exists there also exists the power of destruction along with it. There is something like a dot or a grain in the centre of the first knot related above. In our spiritual pursuit we take up this very point or dot, from which as from a nucleus thin fibres shoot out forming a sort of cobweb. We merge ourselves into this point or nucleus to emerge forth into the state of identicality. I have also stated that where Bhuma is, in whatever state it be, there is a ring round about it which, to make more comprehensible, may be said as a sphere of light or power and which allows none to stay within it. The same exactly is true about this nucleus too. It has also a ring or circle round it, but it is not so powerful as to prevent anyone from probing into it. This ring possesses all the destructive properties and can create a state of destruction within its own range, that is, it can be used in making or marring any of the material objects of the world. It was this very power which Hanumanji had made use of, for attracting the gas of the Indian Ocean to set Ceylon on fire. (PG-169,171)
Nature is an open book. But we have inverted our vision to such an extent that we never look to it. And Dear brother,to put it crudely, it can be said that our skill has become topsy-turvy.(SS-339)
Nature's stern eye is therefore now directed towards it (the degradation) with full force, and what may come to pass in the near future may be quite beyond common conception. As a rule Nature never interferes with the working of one whom it has endowed with its powers to act in accordance with the need of the time. Whatever working in this connection lies to my charge is all tempered with Nature's kindest grace in subjecting me completely to my Master's will and command. For that reason it is now only the Master's orders that are awaited in this connection. (SS-175,176)
This is the time for you all to join together to make the most of the opportunity. Nature, with her hand outstretched, is eager today to take you in her lap. Divine grace is flowing with full force. Such a time as it is today may not be repeated again during the course of thousands of years.(SS-118)

NATURES MACHINERY

'Mind' and 'Maya are the only two things upon which the entire working of Natures machinery rests, but they are so grossly misrepresented by the Neophytes. They do not know that these are the two main factors which enable us to secure approach upto the Divine. Actually human existence has, for its one end, the mind, and for the other the maya. Both linked together serve as a barge for our journey to the shore of the ocean of Reality. (SS-322)

NATURE'S PRODIGY

Mahatma Samarth Guru Sri Ram Chandraji (Lalaji) of a high calibre and spiritual dignity, devoted every moment of his life to the uplift of humanity; and after serving the masses for about 36 years left his material form at the age of 58 on 14th August, 1931. He was really a Natures prodigy. The work which he did during his life time is beyond conception. Posterity will know his merits in due course.(ERY-2)
The thing will soon come to light and the world will remember him ever after. He was one with Nature.(ERY-26)

NAUGHT

The border ring round the Centre does not allow any one to cross it over. Yet if there be one so highly specialised as to be capable of forcing a few seconds into it, he can bring the entire existence to naught if by the force of his will he fixes round the ring a living thought of ending the universe and diverts its flow towards the Central Region. It will then combine with the central energy, creating vibrations which when expanded will force its descent downwards. Now the greater the force generated the stronger will be its action. Another method for it would be to reverse the downward flow of powers towards the Centre by the force of the will. By doing so the momentum itself will turn anti clockwise, and the effect of the will shall quicken the process. On the other hand if he only locates his will on the ring round the Centre, then it will come into effect slowly. (PG-177)

NAVEL POINT

Meditation on the navel point has no spiritual value, except that it causes a tickling sensation which finally makes the mind and passions all the more powerful. (SS-73)

NEARNESS

The remembrance brings a lover close to the beloved. There is no limit to this closeness. The greater the love or affinity, the more does one advance towards him. This relationship comes to us by inheritance. Now it is upto us to develop it as far as to secure utmost nearness to Him. (IB-19,20)
Divine help does come, no doubt, but only when the Supreme is convinced of the devotee's earnestness of purpose. When the reaction creates a stir in the Infinite it indicates that he has concentrated his thought in the Great Being (This brings to our view the example of the lover and the Beloved). It means the distance between the devotee and the Lord is reduced, and the idea of remoteness begins to fade away. (IB-30)

NECTAR

What we must strive for in order to secure absolute freedom from bondage is to become the lightest and finest, closely corresponding with the Godly attributes and securing complete similarity with Him. The nectar of real life is for him and him alone who brings himself upto the standard required for the purpose. (DR-13)

NEGATION

Negation is really nothing but nullifying the energy which had contributed to the formation of the solid form or the positive phase. The reason why I have emphasized so much upon negation is that without it the unfoldment of the knots and one's expansion can never be possible. Creation of a spirit of negation is sufficient to absolve the very being of man.(SS-13) Negation, therefore, means going below or in other words, becoming poor and destitute of all which constituted his apparent being, i.e., Materiality. (SS-297)
One of the essential things necessary for the achievement of negation is the growth of intense craving amounting to restless impatience, combined with sincere love and devotion. (SS-173) I must assert that God alone is the giver of negation and of all higher approaches beyond that. (SS-173)
A thing when observed continuously begins to fade away from sight and only its reflection remains which too finally disappears. The reason is that matter possesses the capacity of seeing matter alone. The capacity to see beyond lies only in the final power which is beyond it. This goes on further in the same way till the very power of seeing gets extinct. But still something remains even beyond it which comes up in the form of consciousness. Further on this too becomes extinct and even the feeling of existence fades away., That which follows then is the state of Negation - the very Reality itself. In fact it is very difficult to understand it unless one actually reaches the point, nay rather he is sub-merged in that state. But even this Negation is something existent, for if it is not why do we call it so? Proceed on further still. (IB-25,26)
Negation is not the final end and even this is not our ultimate goal, which is far, far beyond Bhuma or the Ultimate.(SS-427)
The fact is that while in a state of non-being if one does not bear any reflection of that condition, then it can be taken as the perfection of the state of Negation. But they may be beyond common understanding of even the greatest saints.(SS-178)
Our last approach is when structure falls off, and one feels oneself no where while in the state of perfect Negation. An Urdu poet refers to the same condition in the following verse:
"Ham wahan hain jahan se ham ko bhi kuchh hamari khabar nahin ati."
We are there, wherefrom we do not get any tidings of even our own self.
(SS-416)
A person who is in the state of Negation should automatically become sorrowful when he sees the sorrow of others, and delighted by seeing the delight of others, but this should be only superficial, and afterwards he should revert again to his "as he is" condition. (SS-453,454)
Reality is found only in Negation.(SS-220)
And dear brother, what an essence there is in saltless stone, this condition of Negation, that you never wish to be separated from it! So much so, that according to the method of training, one has to come down from this state while transmitting, but I can not do it. (SS-218)

NEGLIGENCE

A most common excuse advanced by certain people today is that they are too busy to devote any time to meditation or similar other practice. "But the busiest man has the greatest leisure" is a well known saying. I think a man has more time at his disposal than there is work for him to do. Their complaint of the scarcity of time is due only to its wrong adjustment. If we utilise our time to the best advantage we shall never have cause to complain that it is short or scarce. There are others who are a bit frank to admit that it is not for want of time that they remain away from devotional duties but for their habitual negligence and sluggishness which they cannot overcome. To them I would say that they are probably never negligent or sluggish in their trade or profession which they attend to with full zeal inspite of all personal inconveniences and even illness, only because some monetary gain or profit is in view. Their longing for the material gain turns them unmindful of their inconvenience or illness.(DR-36)
Negligence, being a poison to the pursuit, must be avoided at all cost. If Master's greatness is established upon the mind, and one keeps himself closely connected with him, negligence can possibly never creep in. If, however, one feels himself short of the mark in that respect he can resort to prayer. These things in fact constitute the elementary steps on the Path of Mergence.(SS-250)

NERVOUSNESS

Nervousness, you should remove yourself. A warrior is never nervous on the field, because he has some aim before him. (SDG- 30)

NIRVIKALPA SAMADHI

It is of course a yogic attainment, but it will not solve your problem. It can bring you to a state of salvation but liberation is something else, as given in 'Reality at Dawn'. When you become extremely subtle (sukshma), akin to God, then only can you think yourself fit for liberation. We strive for that in our abhyas.
Suppose you attain nirvikalpa samadhi, even then kalpana remains in some form or the other. Besides, the state of inertness acquired cannot continue constantly, as we have to attend to our duties too. But suppose we do not mind them, even then the preservation of the body (one of our sacred duties) still remains; and it is indispensable too for the attainment of perfection. If the same condition prevails constantly, we cannot evidently be mindful of it. (SS-330)

NISHKAMA KARMA

Great stress is laid in the Gita upon Nishkama Karma or desireless action. One may go on saying like that forever, still it may never crop up within him unless he adopts the means and practices for its achievement. This is in fact a kind of layavastha (state or merging) without which the vision of Virat, as displayed to Arjuna, could never be possible, though proper capacity and advanced insight on the part of the abhyasi are also essential for the purpose.(SS-405,406)
When this craving is satisfied we also become unknown to ourselves. We thus enter a state of oblivion where self is totally forgotten, and the Consciousness of the body or the soul is all gone. The impressions of existence which encumber the heart are all washed away. One cannot imagine what he is or what others are. The tie of relationship is broken, and he does not feel himself connected with anybody. In short he loses his very entity. He does things which leave no impression upon him. The formation of samskaras stops, and he is free from their effect. He thus acquires the state of nishkam karma, so beautifully discussed by Lord Krishna in the Gita. At this stage the man attains an almost balanced state similar to that which prevailed before the creation came into existence. His heart is quite calm, and mind disciplined. He is so much absorbed in Brahm that he does not like to part with it even for a moment. So he can no longer meditate either on God or on himself.(SS-412)

NISHKAM UPASANA

The theory of 'Nishkam Upasana' (desireless devotion) as laid down in the Gita emphasises upon us to practice devotion without keeping in view any specific purpose. It really means that we should practice devotion without our eyes being fixed upon any worldly object or without caring for the satisfaction of our desires. It does not stop us from fixing our mind upon the goal of life which is absolutely essential for those on the march. The goal of life means nothing but the point we have finally to arrive at . It is, in other words, the reminiscence of our homeland or the primeval state of our present solid existence, which we have finally to return to. It is only the idea of destination which we keep alive in our minds and for that we practise devotion only as duty. (DR-18)

NON-BEING

Even after Negation has been achieved, there yet remains much to cover, for which even millions of years might be too short. It is very difficult to determine exactly what and where the end may be. People may not be inclined to accept this statement. They might say that since I represent non-being as real Being, it is all in vain and void. They may be justified to some extent since one, in the being, cannot entertain the idea of non-being. It, however, refers only to a faint reflection of non-beingness. The fact is that while in a state of non-being if one does not bear any reflection of that condition, then it can be taken as the perfection of the State of Negation. But this may be beyond common understanding of even the greatest saints. (SS-177,178)

NON-ENTITY

If 'A' begins his work dedicating all to his Master, imagine what good will it be, in the long run? He does everything for his Master. Nay! he does everything thinking that his Master is himself doing it, and must think so because both are flying together. 'A, really speaking, gave life to his supposition and the object became animate. Both have got lives now. He starts his work from the same morning He performs his daily ablution thinking that his Master is doing all this. He breaks his fast thinking that his Master is doing it. He goes to the office and does the office business thinking that his Master is doing the same or, in other words, he himself is doing it. Now he returns from the office. On the way he finds an attractive dance and his eyes go to the form already playing its part. What do you think then if you cannot check yourself? Think that it is not you who is seeing the dance but your Master's eyes - the eyes you have got - are witnessing the scene. What good would it do? You will lose the curiosity of seeing the dance at once, because your Master's power will begin to flow at once and you will be relieved of the curiosity just awakened. Now you come to the house finishing your office business. You see your children quite joyful at seeing you as you have returned after so many hours from the office. You enjoy their merriment and it is, of course, but natural. What would you do then? Your attention is diverted towards them and you are a bit away from your sacred thought for the time being. The method would be complete if you think that your Master within is himself enjoying. You will find that its effect is no more and you are away from your own thoughts. Now another business comes. Friends come in. They chit chat. You also drop into conversation with them and that is the daily routine. Think that not you but your Master is talking with them. That is the best practice, I tell you. Similarly you can adjust yourself in your daily routine and in all the work before you. If you are walking you can, of course, think of your Master at that time, but how good it would be if you do both the things together. You are thinking of your Master and at the same time also having the idea that your Master himself is walking. If you do it that means you are going with double force. Likewise, while you are meditating think that your Master is himself meditating on his own form.
If you cultivate this habit what effect would there be on you in the long run? You will not make sanskaras any further. That means that the progressive trend to create things for future bhoga is now stopped. That is the way to salvation. But our ideal is something higher than that. We want to release ourselves from the endless circle of rebirth which comes after. This method ultimately will lead you to non-entity. Do this and feel its effect. Very shortly it will come. (SS-213,214,215)
The Consciousness of existence brings to mind the idea of God. But what may be the solution when the very existence has been reduced to non-entity? One reduced to that state of being can be taken into consciousness only by him who is the real lover and a true seeker of non-entity. In that case he shall go on giving up everything to make his own self quite void and empty. The climax of non-entity is the ultimate state, which is termed as Bhuma. But since it is not possible to take into account that Beingless state, distinctions of attributes are introduced into it. Man being by nature inclined towards materiality, brings him down to a level similar to his own. They also say that one can love another of his own species only. Now the Guru being one of his own species is considered as the personification of God. Consequently, he becomes the object of his thought related with the Absolute Reality. But though the rays of the sun fall uniformly at all places, still the different parts take in different effects in accordance with their nature and capacity. Thus one must assume for himself the position of the equator so as to receive the direct rays of the sun. He must also be pure and clean to retain that effect in himself.(SS-204)

NOTHINGNESS

Some people are a little confused because I have used the word 'Nothingness' for God. They forget that only 'Nothing' is not used, 'Ness' is also there. When we think of the subtlest thing the idea turns backward, in search of the thing which is really there. If you say 'Yes', the idea of 'No' is also there. If I say 'No' the idea of non-existence is there. If I say 'Yes', the idea of existence is there. But He is beyond both. He is neither 'Yes' nor 'No'. So 'Nothingness' and not 'Yesness' is the only proper and appropriate word which can be used for Him. (SDG-55)
If we want to secure our return to the Origin after dissolving our existence we have necessarily to make ourselves negative.(SS-314) Feeling of withdrawal of power means something akin to Nothingness.(SS-268)

NOTIONS

I do not consider that the Special Personality can do everything, like bringing each and everybody on the path of righteousness. Even Shri Krishnaji Maharaj could not rectify the brain of Duryodhana, and there were many such people. And finally, he had to bring about the battle of Mahabharata. Even now it is possible that wars and bloodshed may rise to such an extent that a very large portion of the world may become devoid of population. Only those who were the devotees of Shri Krishnaji Maharaj could get benefit from him. Therefore, Shri X cannot be correct in saying that the Special Personality himself shall turn the people towards spirituality. Your suggestion that we may get benefited by the Special Personality is extremely sound.(SS-131)
It is wonderful that when you started teaching hydraulics to your students, light began to shine in their eyes, and when you started teaching them the strength of materials or any other subject, they understood it unexpectedly well. How can I account for that? It may perhaps be due to your own merit, and the light of your knowledge must have been made to reflect from their eyes. Otherwise what have I to do with all these things? Well, anyhow, all that I can say is that you sell your goods well. (SS-244)
All artificiality and misdirected emphasis guided by the Abhyasis own desires and preconceived notions prove injurious - very often irrevocably. As such the visions of light etc., are not be artificially created or insisted upon. These may only he noted, when they do arise, without any feeling of personal attachment to any of them.(WU-50)
Realisation has been represented as a very difficult and complicated job. This offers great discouragement to people who are thereby scared away from it. Such ideas should be banished from the mind, for they weaken the will which is the only instrument to help us on our onward march.(SS-134)

NUCLEAR METHOD

I was thinking in my leisure time how nice it would be if somehow a process is known by which man, abandoning his animal qualities, becomes man in the real sense. When I looked all around in myself as well as in creation, I saw two dynamos - one, the dynamo of individual creation, and the other the dynamo of universal creation. I have left the second dynamo untouched at present as I know that only the special personality has the power to make use of it. There is also the fear that every ordinary Mahatma cannot even think of this. There are two or three persons in our Mission at present who can use it. But I do not want to give them any clue in this matter as I have to give them special power to stay there, lest this life should become merged with that.(SS-344,345)
Now I take up the dynamo of individual creation. I have been able to solve this by my Master's grace. He has given a solution which is very good; and whatever I have thought over it is also correct. My Master has also accepted it. There is no danger in this solution. It is a very effective tool. The experimenter has to be very alert. I have taken up two cases for observation. But it is to be seen whether only one experiment is enough for the whole lifetime, or they have to be repeated several times after a certain interval. Those to whom I have transmitted are showing signs of change, but what sort of change it would be can be found out only when the thing is in view. This process can be called as the 'Nuclear Method'.(SS-345)