Daily Inspiration
SRUTI - PAM's Encyclopedia
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FACULTIES | FAITH | FALL | FAMILY LIFE | FANA-E-FANA | FANATICISM | faqirs wealth | FATE | FEELING | FICKLE MINDEDNESS | FIELD | FIRE | FIRST MIND | FITTEST OFFERING | FLARE | FLATTERY | FLEE | FLY (-ING) | FLYING WITH BOTH WINGS | FOMENTATION | FOOD | FORBEARANCE | FORCE | FORGETFULNESS | FORGET THYSELF | FORMALITY | FOUNDATION | FRAGRANCE | FRATERNITY | FREEDOM | FRUIT | FUNCTIONARIES |
FACULTIES
All the powers residing in the absolute are present in man because his thought force comprised of all the particles that were present at the time of the Main Stir, but since they posses an invert tendency their working took a different course and the faculties possessed by him began to be utilised in a reverse way. All this combined together promoted the growth of the intricacies. Every particle of it became strong and powerful like that of God's manifestation. In this way man brought into being a tiny creation of his own. All his faculties being thus animated grew strong and restive and his mind and thought began to cooperate with them. This resulted in the creation of a world of thoughts. The balance was disturbed and the conflicting tendencies began to develop.(IB-35)
FAITH
The meaning of faith is that one should firmly link up his thought with the courage of the teacher. (SS-275 )
Faith itself is existence or substratum (base) on which Realisation begins. Faith is that unbreakable link which, once established, cannot be broken. An abhyasi who does not develop faith can never progress. (SS-276) No other emotion than peace and calmness is created in the abhyasi to generate in him faith in the principles of Mission. (SS-218 )
Some people take a very erroneous view of faith. They believe that faith alone is enough to solve their problem of life no matter what the path they have adopted, or the guide they have submitted to might be. Nothing probably can be more misleading than this absurd belief. (DR-82)
It is essential for every one to fix his eyes on Absolute Reality with faith and confidence and to adopt ways, helpful and conducive to self - realisation . We then march on upto final point where we assume the same form we had at the time of creation. ( DR-80 )
When we are, finally convinced of the merits of the thing we may stick to it with faith and constancy. Faith thus reposed shall be genuine and lasting while faith promoted by inducement offered by outwardly attractive features and display of pretty materialistic achievements is no faith at all but may rightly be termed as persuasion. It has no stable foundation to rest upon and disappears under ordinary adverse circumstances.(DR-79)
The other important factor of a spiritual life is faith in the Master, for as I have already said before, the help of a capable Master is indispensable for higher spiritual attainments. He is the only medium through whom the Divine impulse comes to an aspirant. (DR-81) When we are convinced we naturally begin to feel an inward attraction for him and think him to be the very person who can shape our destiny. The feeling gradually develops into faith and we begin to love him. We submit to his views with due regard to his personality and proceed along the path under his guidance. The experience of achievements gained during the course convinces us further of the extraordinary capacities of the Master and we begin to look upon him as a super-human being. Our faith now is greatly helpful to us in our spiritual progress. It dispels clouds of doubt and uncertainty and removes difficulties and obstructions from our path. (DR-81,82 )
Blind faith is no doubt greatly advantageous only when the path you have adopted is by accident the right one and the guide you have selected is really the proper person of the highest calibre who is devoid of all feelings of attachment and pride. Your unshakable faith in such a Master shall then lead you to the farthest limit of spiritual attainment for you shall then associate yourself with Reality. (DR-83 )
Faith, in true sense, is a lively link connecting the mortal with Immortal. It is no doubt effected through the medium of the Master who is himself connected with the Immortal. The link when once connected cannot be broken under any condition and subsists all along during the course of our march upto the final point. It is one of the six Sampatties of the third Sadhana of Yoga. At this stage, faith is real and genuine and is so firmly established that a man cannot even for a moment get away from it. The reasons for this are, however, beyod his understanding. Before this stage faith is really artificial and is formed, lost or regained many a time for a variety of reasons. A worthy Master shall never rely upon it and shall put up with all the emotional outbursts of love and devotion of a disciple, looking forward patiently for the time when he comes up to the final stage of Shradha (faith) as depicted in the four Sadhanas of Yoga when the real faith begins to assume the form of self-surrender. True faith is really an unspeakable virtue which is beyond the scope of religion; it is the dauntless courage which leads us on to success, it is that ubiquitous force which makes our path smooth, it is in fact the only thing that solves our problem of life. (DR-83,84)
Trusting and believing, in the sense that everything coming from the Master is agreeable and acceptable as the very right thing, is the beginning of faith. But so far it is only a physical approach or, in other words, only a set-up for the foundation of an edifice, to appear subsequently as faith. At a lower level it appears in a crude form with the idea of self elation in the background. This too is not after all bad since something may be better than nothing. When this feeling firmly settles in, losing its conscious knowledge, it is then the beginning of real faith. Having built up faith in that manner one is then moving actually in the foot steps of the Master, imbibing all that the Master has within himself. This, being a rare attainment, may be gained by only a few, but that does not mean that one should on that ground give up his efforts for it. (SS-171 )
In the spiritual phase, faith in the guru or the Master starts when the sadhaka begins to feel that whatever the teacher gives out is correct and to his advantage. When it is so he accepts it with submission. By and by when he begins to feel more and more convinced and satisfied by experience and association, his reliance on the Master grows stronger and his submission increases. Faith thus begins to develop in a way and he begins to assume an unquestioning attitude. This usual routine is applicable to those who aspire for the realisation of God and proceed on the path with their eyes wide open. (SS-235 )
FALL
When one has sufficiently advanced with mergence the possibility of fall gets considerably reduced. The only effective instrument for avoiding a fall is meditation on the form of the Master - a Master in the true sense ofcourse. The process shall be much helpful in securing synonymity which is one of the highest attainments on the path, and may be interpreted its an advanced state of mergence. (SS-250)
FAMILY LIFE
We should pass through family life in a disinterested way doing everything for duty's sake without any feeling of attachment. The family life is not a thing to be cursed if it is moulded in a proper way. Suppose you are compelled to do something and do it for its own sake without any motive on your own, I will call it a disinterested action bearing no impression on your mind. We should think that we do everything, even in connection with wife and children, in compliance with the order of God. In this way all our actions will ultimately turn into puja. This is a very easy method for connecting your thought with the Almighty. (SS-46 )
Please see GRIHASTHASHRAM also.
FANA-E-FANA
Please see LIVING DEAD.
FANATICISM
The word "Narrow-mindedness" which I have used denotes the characteristic feature of the fanatics. So long as it is not in display outwardly, it may not be treated as serious, but it does serve for a bondage after all, so far as spirituality is concerned.(SS-246)
Even a peculiar motion of the eye is taken as bhakti and the experience of its effect as a high attainment, which, as I understand, is sufficient to make one a present-day guru. The times have changed for the worse, making us all the more so. Degeneration has set in, diverting the minds of people from the right course. When they got completely tarnished with it, the idea of degradation began to haunt their minds. But in their state of degradation they had accepted wrong as right, and they went on and on with it, thinking it to be the proper solution to the problems of life. They preached the same and, painting it in bright colours, they offered it to the people inducing them to accept and follow them. Not a streak of light could however be traced in any of them. The sense of morality got deteriorated to the extent that discrimination between right and wrong was almost lost. Prejudice became predominant so much that picking up bitter quarrels or indulging in riotous incidents on that account is treated as a pious act, instances of which are abundant everywhere. (SDG- 65)
faqirs wealth
What wealth does a saint possess who is outwardly no better than a beggar in respect of his material possessions? A beggar he is indeed, but one who begs only at the door of the Great Divine Master alone. He stands at His door with his begging bowl in hand but is unconscious of what he is begging for. Such a type of beggar is he.
Let us ponder over the state of mind he is in. He has approached the Master with the object of begging for his bounties, but he is so much lost that he does not even remember that he has approached him for having his bowl filled. The bowl is presented forth without a word of begging, so much so that he is not even aware of whom he stands before. So much lost is he as to have madly rushed in, where even the last spark to illumine the grandeur of the place is extinct. The hands holding the bowl are alone held up, so much lost is he.
Do you think such a beggar can be enriched with the Great Master's greatest bounties? Can such a Great Master keep any thing in reserve from such a true beggar? Definitely not. What shall be the situation? If the Master offers him anything he is not even aware of what he gets, nor is he even conscious of his changed position now. Both the beggar and the Master are there; the only distinction which exists between them is that the beggar has the bowl in his hand. He maintains this position of his till the end. Both are lost - the Master and the beggar. Nothing remains which has not reached unto him. What would then be the condition of the beggar? He shall be permanently residing in a state of contentment which cannot be matched even by the greatest riches of a king. The Master has bestowed what He had, and the beggar has got the same, before which the greatest of kings and saints of high rank would bow down. But one has to become such a beggar. To him everything is naught in comparison to it. It will be easy to understand it if one takes one's heart for the bowl. (SS-259, 260 )
The time gone by shall never return.Therefore try to avail yourself of the opportunity to its best. One who gives oneself up to one's Master in toto can alone be successful in this pursuit. Giving up everything means reducing one's self to beggary.In other words, one has to become a beggar at the Divine door. (SS-70)
As a matter of fact, all of us are like beggars at the Master's door, having a begging bowl in hand, which the Master readily fills.But when the bowl is already full with things other than spirituality, the question of getting anything from Him does not arise at all, for, if anything is poured into it will flow out at once.The primary thing for us to do is therefore to make ourselves empty all these so that it may be filled up with the Master's grace. (SS-73)
FATE
Almost all religions unanimously agree that whatever happens is the result of our actions. No body ever suffers in contravention of this principle. When such is the case one will naturally be led to the conclusion that it is really the fate which he himself has built up. Truly speaking we ourselves are the makers of fate. (IB-47)
See also KARMA.
FEELING
When do reason and feeling become one? The short reply for it would be "when both Laila and Majnu live in the same place". You may consider their combination as that of body and soul, or of mind, manas and intellect, buddhi. Both are almost necessarily co-existent. Further on, reason takes a different form which is called Divine wisdom. And when this happens, the form of feeling also gets changed, that is the feeling also begins to get in conformity with it. One will be the show-er and the other will be the informer. I shall say one more thing; the feeling is very closely connected with the soul, and the intellect enjoys the closeness of the feeling. In other words the feeling is nearer to soul while the intellect is nearer to the feeling. Nothing will go away but only its proper use begins. (SS-273, 274)
FICKLE MINDEDNESS
Fickle-mindedness has become part and parcel of our life, because we have directed the individual mind towards that course. The case was not so when we came first into the world. The surroundings, environment, and our habits caused their own effect with the result that we got completely spoiled. But as a matter of fact, we alone are responsible for all this. Therefore, it now rests upon us to bring it round again to the proper course. It is for this alone that we practice meditation to relieve the mind of its wandering tendency. (SS-347)
FIELD
Nature too helps us in the work by creating field for Bhog in order to remove the impressions of our thoughts and actions from the causal body. When those coverings melt away we begin to assume finer forms of existence.(DR-32)
It happens that sometimes during meditation the abhyasi feels absorbed, while sometimes he does not. The reason is that the sanskars which are firmly rooted in their 'field' come towards the heart to go out. This is because meditation created a vacuum in the heart. As long as all sanskaras are not thrown out, there cannot be liberation. As a matter of fact, I go on cleaning them in the routine course also. (SS-281)
FIRE
The idea of rousing up the internal fire which has brought us to the present level of consciousness, as put forth by certain religious teachers, is a wrong interpretation. As a matter of fact the heat or fire is to be cooled down so that its creative effects may be removed. ( SS-315 )
By giving ahuti of the very prana, if Shri Ram Chandra Mission could kindle the fire even in one person, it would be better work than a thousand yagnas. If you think over this deeply you will find that you might have kindled this fire in so many hearts, and many a one might be there in whom you can kindle it. And you too were such a person that a simple sentence which I had written on some occasion had affected you so much that the extinguished flame in you got lit up once again, and this became so bright and intense that the flames began to go out. You have started correctly. The field has got to be prepared, and is being prepared. If the extinguished hearts come before such a heart, and even the warmth has gone out of them, they will still certainly be lit up. The sphere of your work has got to be enlarged. (SS-229)
The fire of the Divine which has been burning since the beginning of time has not yet cooled down. (IB-1)
FIRST MIND
When the time of creation came, the latent motion beneath the centre grew stronger, causing a stirring movement, which later led to the formation of the universe. That may be called the First or Super-Mind of Almighty. We owe our origin to that mind which we call the first mind. (ERY-25)
The thought for creation stirred up near about the Centre and energy began to flow out. What was that? That the First Mind - pure and simple, and that has woven all our frame and structure. It brought purity with it which is still maintained. So when we begin to give wrong suggestions, the mind which is absolutely pure, expels them in order to maintain its eternal purity. That is the cause of thoughts. In reality, it sends out the contents which appear like a fog covering a certain surface. We call them thoughts. When we are attentive to the thoughts, their power develops. If any of you breed the divine thoughts, mind will grasp it and will not eject them because, it is the real nature of mind since it has come from the real Artery. (SDG- 26)
Please See SUPER MIND also.
FITTEST OFFERING
If one can sell his heart i.e., make a gift of it to the Divine Master, hardly anything more remains to be done. This shall naturally bring him to the state of absorbency in the Infinite Reality. The adoption of this easy and simple technique makes the beginning of the process the very end of it. The impulse begins to flow in automatically, transforming the entire being of an individual. What else except a tiny heart can be the fittest offering for the achievement of the dearest object of life? (SS-134,135)
FLARE
The quality of soul is peace, and the quality of body, which is the reverse of the soul, is the reverse of peace. But its makers are we alone, and this is our own doing. Now the flare alone, as explained above, which is created due to this karma of ours is Ashanti - trouble and pain. If ever we get the ability to stop giving power to that thing, then its condition will be just like the plants, which are not given water. Now, how is this possible? If we divert our thought which is now turned towards materialism and the body towards the soul, then those things which are created in the form of troubles due to our actions will gradually fade out, and the effect which is created due to turning the vision towards the soul will influence that also. Gradually by purification its condition will be such that the flare will begin to vanish, and its condition will be that which is due to the conscious diverting of the consciousness towards the soul, which it had from will and life. (SS-370, 371)
FLATTERY
Attachment to it (homeland) may otherwise be interpreted as 'constant remembrance', and that is what bhakti means in the true sense. If it is not there it is but a mockery, and can be termed only as flattery. Flattery is harmful both to the flatterer and to the flattered. A king having all flatterers about him is sure to come to harm on that account. He must therefore apply stringent methods to stop this evil. Nature too may have possibly adopted a course of action for the purpose. The result shall however come to light by itself in due course. (SS-63)
Outer demonstrations of flattery do not count the least in awakening the inner consciousness in the heart. (SS-62)
FLEE
There is not the least justification for any one to flee away from home in utter disregard of his worldly duties, and wander about without any definite aim or purpose. As a matter of fact, even in that state of so-called vairagya, one is seldom free from feelings of worldliness. If a grihastha who has ignored God can be presumed to be deceiving God, the so-called vairagi will prove a worse sinner. Saint Kabir has aptly remarked "God remains - twenty paces off from a Brahmachari and thirty paces off from a sannyasi; whereas he resides within a grihastha who entertains him in his heart". (SS-53)
FLY (-ING)
A man just enters the spiritual life. Call him as A. How does he enter? He enters by hearing about the supremacy of a certain personality. A finds B as a greater personality who can weave his destiny. He now begins to love B. After some time his love becomes greater and greater. That means he holds B as a supernatural being. When he improves in love, he hatches an idea in his brain holding that personality in much veneration. When this is the case, A treats B as God and forms, on account of intense love, his image in his own heart. He does not want to be away from the thought for even a moment. He craves the great personality in his heart. In other words, he keeps his ideal safe in his bosom. What torments him much is B's funny play just as a child when it grows old, hides himself under the clothes of his mother and tells her to seek him. Suppose the child's mother has no covering? Where then will the child hide himself? A is meditating on B and the cover comes in itself and the image seems hidden. Where does this covering come from? It is the veil of his own thought which has kept him aloof from his great Master - the Almighty. (SS-211,212)
Suppose he does not see his master, under the covering, he must not feel vexed. Why so? Because his master named B is within this covering, and in him in some form or other. Suppose he does not see his master within his form he must not be perplexed. Broadly speaking, he is everywhere, but since he cannot see his presence every where, he made him limited in his own form for the sake of concentration. If he thinks his master is seated within, that completes the idea of his presence. That means he has got the idea of his Master rooted deep in his heart. Very ridiculous it is, he seeks his Master where he has given him his place. Suppose he prays to his Master to be seated on the plank of his heart, and if his prayer is heard and answered in words spoken by his Master at his call, I change but I cannot die!, the idea will be totally correct so to say. The idea should remain as it is. Form may be changed, it matters little.
Now the disciple is satisfied. He contemplates his Master, and the idea of His presence remains in his heart. I think it is sufficient. There is one philosophy underlying it. When we put a bird into the cage for the first time it begins to flap its wings because it is not used to the cage. You put the unlimited one into the cage of your heart. When the unlimited one is compared to a bird for your understanding, it begins to fly with you, and then you begin to seek its image which is only seen as long as its flight has not begun. You both fly together to have the cage and you become one with Him. When this is the case, I mean when your flying has commenced, then fly with all you have got with you. (SS-212,213)
Our thoughts must therefore be regulated, and the individual mind must be thoroughly disciplined so as to clear off the weight settled in. We should become as light as possible so that a single breath of the Master may put us to the highest possible flight. (SS-287)
FLYING WITH BOTH WINGS
The idea should be to proceed from the finite to the infinite. It should be the idea that we should also make the finite to be merged into the Infinite. In other words the finiteness should be glittering first, then we can proceed towards the base. And what is finiteness? The centre in us has lost the capacity of grasping the Infinite. The Sahaj Marg system stands for it, and makes it possible for us to do our duty the way the finiteness demands, and to proceed alongside towards the Infinite. It reveals to us our duty as the foremost thing. So we should correct both the things, that is, we should fly with both the wings. If we attempt for the finite alone we proceed with an unsound base. We should attempt the finite for the Infinite. (SS-19)
For our final success it is certain that both the phases of life, the worldly and the Divine, must go side by side equally resplendent. We must fly with both the wings outstretched. (SS-376)
God is the subtlest being and in order to realise Him the subtlest means are the only way. This does not mean that for realising God one has to ignore the needs of physical body or empirical world. (SDG-93)
None is required to give up the normal activities of life connected with his worldly living, but needs only to be busy along - side with it for the attainment of That which is finally to be attained. I wonder why people do not feel interested in this matter which is of such vital importance.(SS-467,468)
FOMENTATION
What should a grown-up child do for himself, and how should he be helped to bring about the natural state which is divine? The child should mould himself in such a way that the formation of channels may be stopped. The people will generally prescribe the remedy, to give him proper understanding for it. Of course, it counts. But when the people themselves are suffering from the same malady they cannot cure him, unless the very understanding given to him has got the purity of thought, in other words his words are charged with the power of doing what he wants. (SDG-37,38)
This can be best introduced by those who have imbibed the real characteristic within their own centres; who know how to draw in the power and piety from the higher centres to the lower ones, and who can transmit the effect into the abhyasi so that they may adopt the same character. For this a strong dynamic hand is always necessary. (SDG- 49)
A man is not fit to impart Spiritual training unless and until he has developed the capacity of fomenting his disciples with superior force which is all and all. (SDG-121)
FOOD
The philosophy involved in it starts from materiality and ends in the final state we all have to arrive at. (IB-51)
Now we fix it (goal) in our thought at the time of taking our food, so the effect filters down on the substance, which is there. When we eat it, the effect taken in by it enters our body and begins to spread all through our veins and arteries. In other words, we have utilised to our best purpose the thing which we take in from outside. The particles and atoms of the body begin to get purified. The impulse of thought created thereby, combines with the food and helps to promote our physical and spiritual health. (IB-51, 52)
Our rules provide for taking food in the remembrance of God. All our actions should likewise be such as may be helpful to us in the attainment of the ideal. While taking food we fix our thought upon the Ultimate, which we have finally to attain, in order to take in its effect too, and increase our purity all the more. (IB-52)
There are external forces too, helping us to the destination if properly guided. The Eastern thinkers have taken special regard of the question of food. It should be cooked neatly and cleanly in a proper manner. That is the hygienic point. But if it is satvik and cooked in constant remembrance of God, its effect will be surprising, and if it is taken meditating all the while on God it will cure all kinds of spiritual diseases and remove things which hinder our progress. I have not to say much about it as it has already been dealt with sufficiently in our books. But neglecting altogether the really essential hygienic and spiritual basis of food, we must not be whimsical, thinking that it is defiled if merely touched by one other than of a particular sect, even though he be more innocent, pious and spiritually elevated. Hindus have experienced sufficiently and ought now to realise that the present day policy of food is neither social nor spiritual. (ERY-68 )
FORBEARANCE
We must cultivate the habit of forbearance and tolerance, putting up coolly with taunts and rebukes of others, feeling ourselves to be at fault. This is not too great a sacrifice for the attainment of the great goal. If my views seem to be appealing to you please try to follow them. This will bring you greater peace. If you find yourself inefficient for it, then you should resort to prayer with a suppliant heart. Do this and see whether you are able to overcome anger or not. (SS-233)
FORCE
It is wonderful to find that everything in Nature is round, so as to form a circuit for the flow of power. The positive force revolves alongside the negative in order to effect generative growth through the medium of heat caused by the action, in accordance with the divine will. (SS-315)
FORGETFULNESS
You say that you want to cover the entire distance in one leap. That is highly encouraging, but for that you have to adopt proper means which might be helpful to you to the maximum limit. In this connection please recall to your mind the example of Hanuman who is said to have jumped across the sea between India and Ceylon in one leap. How could it have been possible for him? The fact is that usually he remained in a state of forgetfulness all the time. Consequently he was seldom aware of his capabilities unless he was reminded of them at the hour of need. He was ordered to go to Ceylon to bring tidings of Sita and he was so deeply absorbed in that thought (compliance of the Master's orders) that nothing but the object was in his view. He had no idea of the distance, nor of the ocean, nor of any difficulty. A slight recollection of his capabilities having been revived in his mind, he set off on the enterprise. Nothing could then stand in his way and he reached Lanka in one leap. So if you can create a similar state of forgetfulness in you with your thought fixed firmly on the object and not on the intervening things you shall be able to jump up to it in one leap. For Hanuman the focus of his thought was mother Sita and for you, the pursuers of the Divine path, it should be your mother, the guru or Master, who takes you along up to God. So if you are able to reach up to your Master you can as well find your way to God. The method for bringing yourself up to your Master would also be the same i.e. promoting a state of forgetfulness in yourself. (SS-249, 250)
Though in a state of forgetfulness, he is the knower (in a limited sense of course) of all the sciences of the world. God is the knower of all things and one who is absorbed in Him must also be the knower (with due regard to human limitations). (SS-413)
FORGET THYSELF
You may by the way study the thoughts either of Shri Aurobindo or of Maharishi Ramana, but you must also go on with what you are after. I too had gone through mahayoga. The followers of the Maharishi are even today found to be badly entangled in, and controverting over, the view regarding the exact position of the heart in the human body, whether it is on the right or on the left. There is however no mystery about it. It will be quite clear if we take the whole structure of the physical heart into consideration. Maharishi insists upon enquiring, Who am I?. In my humble opinion it would be far better instead to try to forget 'who I am' and this view is based on my personal experience. (SS-202)
FORMALITY
We generally begin an important thing in the name of God and it is customary almost in every religion to do so. But that is only a matter of formality and has no real significance. We never dedicate the thing to God in the real sense and at heart we are in fact quite away from the idea of God. Remembrance of God thus is of no avail. The real significance of the custom is that we must remain in touch with the idea of God in all phases of our mental and physical activities.(DR-86,87)
FOUNDATION
Faith is really the foundation of the entire structure of spirituality. Faith in Reality, faith in the right course you have adopted for realisation, faith in the worthy Master whom you have submitted to; this is the rock upon which you must build your edifice of spirituality if you really aim at success. You will thereby be possessed of an internal force, strong enough to shatter all the forces of evil that might be surrounding you. It will help you to draw fresh Divine impulse whenever you require it. (DR-82 )
FRAGRANCE
When we slide down a little for the purpose of work, we feel our own fragrance (the Divine one) in every particle. Unless a momentary glimpse of that stage is witnessed, it is very difficult to understand the condition.(SS-416)
FRATERNITY
All things descending from the origin should be treated as coming from the same source. Just as children born of the same mother are related to each other in one and the same way, so also are all bound together by the same common tie of brotherliness, and are related to each other in the same way.
The underlying sense had never been fully grasped. All are connected with the same Reality - the Central Point, by the effect of motion which set everything into action. No substantial disconnection existed between them. It was all, really, the effect of our own thoughts and actions that converted brothers and friends into strangers. It was due to our own feeling of selfishness that made them appear like aliens. This engendered separative feeling must now, therefore, be removed so that brotherly relations may be revived. This is one of the veils which enshrowds a devotee. Just as the feeling of remoteness sets in by itself among the members of a family when the number increases, in the same way our brothers and relatives begin to appear more and more remote by the lapse of time and distance and the state which is common to all vanishes from the sphere of thought; only its solid form remains to view which we begin to love as far as we can. But love includes within it a latent feeling of enmity, so the current of thought began to settle down and affect it adversely. Every thing began to appear differently and affected separation from one another. All these contributed to the formation of our individual network on account of which we lost consciousness of the currents that flow into every being appearing in man in the form of feelings.
The development of the feeling of universal brotherhood means the breaking up of the individual network that separated one from the other and the closer adherence to the tie of fraternity. It will naturally lead to mutual association and greater attachment and our dealing with one another will be moulded accordingly, ensuring greater peace and contentment to every one. How nice would it be to have it thus! Having accomplished this we proceed on further, which also becomes easier to realise. (IB-43,44)
We are all brethren connected intellectually, morally and spiritually - the main goal of human life. (SDG-110)
FREEDOM
Sometimes I ponder over the questions: What is the reason for this fall? Which is the colour responsible for all this glamour? What creates excitement in human minds? Why do our eyes always turn hither and thither and make channels and ruts? What is all this, and who is responsible for this? Who created such environments - God or the individual himself? Who went on putting Coverings on it?
The answer I get is: God created us that we may attain freedom, the real freedom. But the events of the time turned the course in altogether a different way. Our mind drifted from the original freedom and ran towards the senses. We also got such pleasure which encouraged this. Those who were inclined towards senses got merged in them. Even if they got out of it, they created only those things which encouraged and gratified their senses, and they could not rise above those things. (SS-487)
One having passed through the seven rings attains the final state of complete freedom. (SS-430)
Moulana Rumi, who was a king as well as a Saint, and who was the disciple of Shams e Tabrez, has said:
He was free Himself and was arrested by Himself only.
This is really the description of the oneness of existence, which I do not believe. I am a believer in oneness of the manifestation. Nevertheless, this throws sufficient light on the fact that energy took a different turn. (SS-342)
In short the various states of Consciousness, one after the other, carry us along beyond the Trinity and even beyond Reality. The state of Freedom commences then but it is after a good deal of tiresome journey. (SS-41,42)
The state of Freedom commences then but it is after a good deal of tiresome journey. When Freedom dawns the fatigue of the journey is over and we do not feel ourselves encumbered with its weight. But our travelling is not yet over. We march on still towards the Base, where the Realisation assumes its original form. The colourful visions having ended, the vision of the Absolute in its true aspect commences forthwith. But the march is not over yet. There is something still which is inexplicable. The idea of freedom is also there, and so long as it is there, it is a bondage still, though our journey might have come to an end. There it is only God's help that can take us along onwards, but only when we are in a state of complete oblivion. In that sense I would therefore prefer to induce people to forget themselves instead of knowing themselves. (SDG-84)
FRUIT
Most of those coming to me for spiritual training seem to be eager to have peace and I have to comply with their craving. There are rare examples before me where the abhyasi was found to be really eager to have that sort of restless pain. In fact the real state of peace is that which is beyond comprehension and where there is nothing in contradiction to it. A poet puts it thus Dardkaa hadsay gujarnaa hai davaa ho jaanaa
When pain passes the limits of intensity, it becomes its own cure.
This is in brief the story of my pain which I have perhaps related in painful words.I shall have the fruit of my labour only when your hearts get flooded with it so much that you may yourself become an ocean of pain. What does it come to, then? Neither pain nor restlessness; neither union nor separation; neither peace nor its opposite! It is only that for which we had developed pain. May my words which have come out from the deepest core of my heart produce the desired effect on you all! I may assure you that it is not at all difficult, for there is nothing difficult on the Divine path. A firm will coupled with undivided attention is all that is required. Every thing that you seek for shall then be found to be quite close to you, rather with you; nay, in fact you are yourself that which you seek. The only thing wanted for it is the burning heart which might burn down the weeds and bushes on the path. You are to be what you really are and pain is a proof of it, and restlessness its fore-runner. (SS-159,160)
FUNCTIONARIES
Who may these functionaries be? One might say that they must be gods and goddesses. Certainly not! Gods and goddesses are in fact the various powers of Nature, like the different parts of the machine. They go on with their set routine of work irrespective of every thing else, and they have not the capacity to go even an inch beyond. The real functionary at the root is the 'man'. It is he who has to look to the proper regulation of Nature's machinery, and to maintain the right functioning of its parts. This may be surprising to some but it is a fact beyond doubt. (SS-320)
The various spiritual stages acquired during the march are characterised with special power and capacity for nature's work. The lowest region known as Pind Desh comprises of various sub-points located within the chest. It is the centre of Panch Agni Vidya so commonly spoken of in ancient religious literature of the Hindus. When a man gains mastery over this region, he automatically develops within him an intuitional knowledge of science pertaining to matter which he can utilize any way he likes after sufficient practice and experience. But as this achievement does not suit his purpose, so far as spirituality is concerned under efficient system of training, an aspirant is kept unmindful of all those material powers and is helped to cross over by the reflected power of the Guru, so that his attention may not be attracted by anything other than purely of spiritual nature. He is then in a position to conduct petty godly work entrusted to him. His sphere of work at this stage is a small locality, e.g. a town, a district or some bigger division. The nature of work he does is the proper adjustment of everything in action within his jurisdiction in perfect accordance with the demand of nature. He introduces the required elements within his sphere and removes the unwanted ones. He is known as a Rishi and his designation is Vasu.
The next higher in rank and position is a Dhruva. He enjoys mastery over Brahmanda Mandal and falls under the category of Muni. His sphere of work is much larger and he exercises authority over the Vasus. His duty is to look to the cleaning of the atmosphere of all unwanted thoughts and ideas prevailing within. Besides his routine work he has also to look to numerous other duties entrusted to him for the time being. The state is acquired after the thorough illumining of the region located in the human frame within the hylem shadow.
Higher above is the position of Dhruvadhipati who directs the work of the Dhuruvas. The state is acquired after gaining mastery over the point of Naval. His sphere of work extends to the whole world but his work is similar in nature to that of a Dhruva. Besides his routine work in connection with the cleaning of the atmosphere, he too has to look to causal events and incidents happening at different times. These godly functionaries are highly developed souls of great calibre who work strictly in accordance with the will of Nature in utter disregard of the feeling of individuality or self. Their working is automatic and mechanical and they have no personal choice or discretion in any matter.
The position of Parishad, who is above Dhruvadhipatis, is bestowed under rare circumstances when nature stands in dire need of it. He regulates and directs the activities of the various subordinate functionaries mentioned above and imparts various duties to them, reserving for himself only the most important ones. His will works in all-important matters, e.g. great enterprises or wars, in order to bring out the destined result. He works all the destructive and constructive plans of nature. His sphere of work is confined to this world only. The state is acquired when a man gains complete mastery over the central point of Sahasra Dal Kamal.
The position of a Maha Parishad is the highest in rank. It is the last godly post and is very rarely bestowed except when nature stands in urgent need of drastic change or an overhauling of the world. He enjoys the highest power.(DR-112,113,114,115)